a refutation of the objections against moral good and evil in a sermon preach'd at the cathedral-church of st. paul, october the third, 1698 : being the seventh of the lecture for that year, founded by the honourable robert boyle, esq. / by john harris. harris, john, 1667?-1719. 1698 approx. 50 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a45646 wing h854 estc r23964 07933817 ocm 07933817 40529 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45646) transcribed from: (early english books online ; image set 40529) images scanned from microfilm: (early english books, 1641-1700 ; 1207:19) a refutation of the objections against moral good and evil in a sermon preach'd at the cathedral-church of st. paul, october the third, 1698 : being the seventh of the lecture for that year, founded by the honourable robert boyle, esq. / by john harris. harris, john, 1667?-1719. 30 p. printed by j.l. for richard wilkin, london : 1698. this work is also found as the seventh part of the author's the atheistical objections against the being of a god and his attributes fairly considered and fully refuted : in eight sermons (wing h845). reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -jeremiah ix, 24 -sermons. good and evil -sermons. good and evil -early works to 1800. atheism -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a refutation of the objections against moral good and evil . in a sermon preach'd at the cathedral-church of st. paul , october the third , 1698. being the seventh of the lecture for that year , founded by the honourable robert boyle , esq by john harris , m. a. and fellow of the royal-society . london , printed by j. l. for richard wilkin , at the king 's head in st. paul's church-yard , 1698. jerem. ix . 24. let him that glorieth , glory in this , that he understandeth and knoweth me , that i am the lord , who exercise loving kindness , judgment and righteousness in the earth : for in these things do i delight , saith the lord. in these words , as i have already shewed , there are these two things considerable : i. a supposition that god is capable of being known to us by his attributes . ii. an account of some of those attributes which he exerciseth in the earth , and in which he delights . on the former of these , i did , in my last discourse endeavour to remove the objections against the attributes of god in general , and to shew that they are plainly discoverable by reason , and agreeable to philosophical truth . as to the second , the attributes of god mentioned here by the prophet , and which he is said to delight to exercise in the earth . i think it not necessary to discourse particularly of them , having in my last sermon shewn how they , as well as all other excellencies and perfections which we can discover in the creatures , must of necessity be in the divine nature in the greatest perfection ; because they are all derived from him. but that which i judge will be more proper to be done now , as being agreeable to my design of answering the atheistical objections in their natural order , will be from hence to remove two great barrs to the true knowledge of god and of his attributes , which sceptical and unbelieving men have here placed in the way . for indeed , till this be done , no true notion of god or of his perfections can be established in mens minds ; nor any ground fixt whereon to build a rational belief of natural or revealed religion , or any kind of worship of the supream and almighty being . and these two great objections of our adversaries are , 1. that there is in reality no such thing as moral good and evil ; but that all actions are in their own nature indifferent . 2. that all things are determined by absolute fatality : and that god himself , and all creatures whatsoever , are necessary agents , without having any power of choice , or any real liberty in their nature at all . these are two of the strongest holds of atheism and infidelity , which 't is therefore absolutely necessary to batter down and demolish : and these do in some sense communicate with and run into one another ; and indeed the former plainly follows from the l●tter . but however , they being very frequently made use of distinctly by the opposers of religion , and the former being maintained by some persons whom i cannot find do hold the latter ; i shall endeavour to refute them severally . beginning with that which i have first proposed ; viz. that there is in reality no such things as moral good and evil , but that all actions are in their own nature purely indifferent . and this position our adversaries are very express in maintaining , as will sufficiently appear by their own words . the virtues that men extoll so highly , saith mr. blount a , are not of equal weight and value in the balance of nature ; but that it may fare with them , as with coin made of copper or leather : which tho' it may go at a high rate in one country by proclamation ; yet will it not do so in another , for want of intrinsick value . 't is plain enough what he means by this ; but how this assertion will agree with his allowing some things to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b , good and just in their own nature , as he doth in his account of the deists religion , let the admirers of those contradictory oracles of reason , consider . but , indeed , 't is no new or uncommon thing with these kind of men to make contradictory propositions subservient to their purposes : as they often do in this very case . for when you upbraid them with a disbelief of revelation , they will say , that 't is enough for any man to live up to the principles of natural religion , and to adhere inviolably to all things , ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those are things that are obligatory on all mankind , and not like revealed truths , mere political and topical institutions . whereas at another time , if you tell them of some gross immoralities that they are guilty of , and which are plainly contrary to reason , and to the clearest light of nature ; then they will answer you , that good and evil are only thetical things ; which receive their very essence from human laws or customs only , but that by nature nothing is either good or bad ; and that all actions are alike and indifferent ; so hard is it , as an excellent person observes a , to contradict truth and nature , without contradicting ones self . but to go on , spinoza takes care to deliver himself very plainly , as to this matter . bonum & malum nihil positivum in rebus sc. in se consideratis indicant b . and in another place , he tells us , postquam homines sibi persuaserunt , omnia quae fiunt , propter ipsos fieri , id in unaquàque re proecipuum judicare debuerunt , quod ipsis , utilissimum ; & illa omnia praestantissima aestimare , à quibus optimè afficiebantur . unde has formare debuerunt notiones , quibus rerum naturas explicarunt , sc. bonum & malum , ordinem & confusionem , &c. c . and the same thing also he asserts in many other places . mr. hobbs also expresly maintains , that there is nothing simply nor absolutely good or evil , nor any common rule about them to be taken from the objects themselves , but only from the person ; who calleth that good which he likes or desires , and that evil which he hates , &c. d nothing , saith he , is in its own nature just or vnjust , because naturally there is no property , but every one hath a right to every thing e ; and therefore he defines justice to be only keeping of a covenant f . and in another place he tells us , that good and evil are only names that signifie our appetites and aversions ; which in different tempers , customs and doctrines of men are different g . the same thing he asserteth also in many other places of his writings h . and this doctrine the translator of philostratus is so fond of , that , tho' he be sometimes very desirous of being thought an original , yet he transcribes this entirely from mr. hobbs a ; as indeed mr. hobbs , according to his usual way , had before , in a great measure done from sextus empiricus ; who in very many places declares that it was the opinion of the scepticks , that there was nothing good or evil in it self b . and he endeavours to prove this point , by the very same arguments which the modern assertors of this opinion , do make use of c . and tho' mr. hobbs boast much of his notions about these things to be new , and originally his own ; yet 't is plain , that it was the old atheistick doctrine long before plato's time. for he tells us , lib. 2. de rep. p. 358. that there were a sort of men who maintained , that by nature men have a boundless liberty to act as they please , and that in such a state , to do that to another which is now called an injury , or a piece of injustice , would be good ; tho' to receive it from another would be evil : and that men did live a good while at this rate , but in time finding the inconveniencies of it , they did agree upon laws , in order to live peaceably and quietly with one another . and then that which was enacted by these laws , was called just , and lawful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the principle we see of those atheistical men : which tho' some of them do now and then take care to conceal , or to express a little cautiously , yet they understand one another well enough : and so indeed may any one do them , that thinks it worth his while to consider seriously of , and to search into the bottom of the matter . and this is truly one of the great depths of atheism and infidelity : 't is a principle that when once thoroughly understood and imbibed , confirms a man in the disbelief of all manner of religious obligation . for he that hath once swallowed down this abominable tenet , will , as some of the lately mentioned writers discover themselves to do , believe nothing of the deity , but that he is almighty and arbitrary power , or a blind fatal and necessary agent : either a being that makes his will his law , and who is not guided in his actions or dispensations , by the dictates of reason nor by any rules of justice and goodness : or else one that properly speaking , hath no ends nor designs at all a ; but is without any understanding b , freedom of will , choice or wisdom ; one who cannot possibly help doing as he doth , but is impelled in every thing by absolute necessity . so that there being ( as according to these principles there cannot be ) no goodness in the deity , there can be none any where : but all actions , antecedent to human laws , will be indifferent . and the obligation that men are under to human laws being only , as hobbs saith , from fear of punishment ; no doubt a man of this wicked perswasion will stick at the perpetration of no villany nor immorality , that will any way advantage himself , and which he can commit secretly and securely ; but will pursue his own private benefit and interest ( the only good he understands , and thinks himself obliged to mind ) by all possible means and endeavours . this therefore being the case before us , it will very much concern us to return a fair answer to , and fully to refute this dangerous objection against all religion , and indeed against the good and welfare of all governments , and all civil societies : and which i wish we had not so much reason to believe , is fixt in the minds of too many amongst us . and in order to do this the more clearly and effectually , it will be necessary first truly to state the point , and to dis-engage it from some difficulties and perplexities which our adversaries have designedly clouded it withall . say they whatever is the object of any man's desires that he calls good ; as also whatsoever is in any respect beneficial and advantageous to him . and on the other hand , that which is hurtful and prejudicial to him , and is the object of his hatred and aversion , that he calls evil , and so doubtless it is to him . now , say they further , since that which may be good to one man , or desired by him now , may be evil to another , or may be the very same person , be hated and shunned at another time ; it plainly follows , that the nature of good and evil , is perfectly precarious , and will be as various and changeable as the different humours and inclinations of mankind can make it . and thus mens actions will be denominated accordingly . every one accounting that a good one which he likes , which promotes his interest , and is conducible to his advantage : and calling that an evil one , which he disapproves of , and which is contrary to his interest and inclination . to all which , i say , that these men run their argument a great way too far , and conclude much more from it than the nature of the thing will bear . for allowing as a first principle that all men desire good , and that they cannot do otherwise ; allowing also that apparent or seeming good hath the same effect as real good , while it is the object of any particular man's desires : nay , allowing also this apparent good to be a very precarious thing , and to depend very much on the different humours , tempers and inclinations of mankind ; which is the whole basis on which these writers found their argument . i say , granting all this , it doth not come up to the question between us , nor form any real objection against the natural difference between good and evil , and the eternal obligation of morality ; for the point in dispute is not whether such an essential and immutable difference as this now spoken of , be discernible in all the actions of mankind ; for 't is readily allowed that there are a great many indifferent , and which are neither good nor bad in their own natures , but may be either , as circumstances determine . this , i say , is not the case ; but whether there be not some such actions , as do plainly discover themselves to the unprejudiced judgment of any rational man , to be good and evil in their own natures , antecedent to the obligation of any human laws . or in other words , whether there be not some actions which do carry along with them such a clear and unalterable reasonableness and excellency , as that they do approve themselves to be good and lovely to any unprejudiced mind , and consequently mankind must be under an universal and eternal obligation to perform them , and to avoid and shun their contraries . as also , whether we have not all the reason in the world to believe that those actions , which the mind of man can thus discover to be morally and essentially good , are agreeable to the will of god , and directed by it : and to conclude , that the deity also acts and proceeds in all respects according to the same universal and eternal dictates of reason , and is just and good , equitable and righteous in all his dealings with his creatures ; and that he exerciseth these things in the earth . this i take to be the true state of the case ; and this is what we assert , and our adversaries deny ; and what i shall now endeavour to prove . in order to which , it must be allowed in the 1. place , that man is a thinking being , and hath the power of reasoning and inference . it must be allowed also , that we are capable of knowing this , and do most evidently discover such a power in our selves . and since all intelligent creatures do naturally desire to be happy , we must do so too , and consequently endeavour to obtain that kind of happiness which is agreeable to our natures and faculties ; i. e. a happiness that shall relate to our whole natures , and not to the body only : now the happiness of any being consisting in the free and vigorous exercise of its powers and faculties , or in the perfection of its nature ; and the nature of man being reason , the happiness of mankind must consist chiefly in the free and vigorous exercise of his reasoning faculty ; or being in such a condition as that we can do all things that are agreeable to , and avoid all such things as are disagreeable to it . now all this supposed and granted , as i think none of it can be denied , it will plainly follow , that all such actions as do universally approve themselves to the reason of mankind , and such as when duly examined and considered , do constantly and uniformly tend towards , and promote the happiness of man , considered as to his whole nature , and chiefly as to that part of him in which his nature doth more properly consist , which is his rational and understanding faculty : such actions , i say , must necessarily be said to be in their own nature good ; and their contraries must be denominated evil , after the same manner ; for whatsoever is universally approved , is universally good : to call a thing good being nothing else but to declare its conducibility to that end it was designed for . now according to our adversary's assertion , men call that good which promotes their own advantage and happiness , and so no doubt it ought to be esteemed ; all that they mistake in , being , that they don't understand wherein their true happiness consists . and therefore if a thing doth in its own nature approve it self to the impartial reason of mankind , and can on due examination manifestly appear to conduce to the interest , advantage and happiness of human nature ; such a thing must be all rational and thinking men be pronounced naturally and morally good ; and its reverse , evil in the same manner . and that this is the case is reference to that which is commonly called moral good and evil , will appear plain and evident when we shew , 2. that there are some things and actions which the free and unprejudiced reason of all mankind , cannot but acknowledge to be comely , lovely , and good in their own natures as soon as ever it considers them , and makes any judgment about them . and this is what is apparent to the observation of all men to have been ipso facto done ; and the truth of it cannot be denied : for have not all nations in the world agreed in paying some kind of worship and veneration to the deity ? was there ever any place where , or time when , obedience to parents , gratitude for benefits received , acts of justice , mercy , kindness , and good nature , were not accounted reasonable , good and decent things ? i know some persons have boldly told the world that 't is quite otherwise , and that there are some whole nations so savage and barbarous as to have no notion of any deity , who have no manner of religious worship at all , and who have no notion or idea of moral good and evil : but when we consider that these accounts come originally only from a few navigators , who probably did not stay long enough at those places to acquaint themselves with the language of the natives , and who consequently could not have much knowledge of their notions , opinions , and customs ; it will be too hardy a conclusion to inferr positively that men pay no worship to , nor have any idea of a god , only because they did not see them at their devotions . and moreover , when we have had later and more accurate accounts of some of those places , which do plainly disprove the former assertions , we have good reason , i think , to suspend our assent to them . and then as to their notions of good and evil , it will not follow that they account stealth and murder as good and comely things as justice and mercy , only because these relators had some of those acts committed on them . for commonly they themselves shew them the way , by wickedly robbing , imprisoning and murdering them ; and therefore why the poor indians may not return some such actions upon their enemies and invaders , without being supposed to be quite ignorant of the difference between good and evil , i confess , i do not see . and by what too often appears from their own relations and books of travels , the indians have not more reason to be thought savage and barbarous , than those that give us such an account of them ; for by their actions they discover as poor notions of morality , as 't is possible for any men to have . but after all , suppose the fact true , as i do really believe it is not , that there is any nation of men so stupid as to be quite devoid of any notion of a god , or of the difference between good and evil : all that can be concluded from hence is , that some men may for want of commerce with other parts of the world , and for want of thinking , and cultivating and exercising their rational faculties , degenerate into meer brute beasts ; and indeed , as such the relators describe them ; according to whose account of them , many species of the brute creation discover more understanding , and act , if i may so speak , more rationally ; but it cannot be fairly argued from hence , that they never have had any notion or belief of these things ; or that their reasons will not assent to the truth of them hereafter , when their unhappy prejudices may be removed , and they may become civilized by commerce . much less sure will this prove , that there is no notion of a deity , nor of moral good and evil in all the other parts of the world , and amongst men that can think , and do exercise their reason and understanding . will not a general rule stand its ground tho' there be a few exceptions against it ? will men take their measures to judge of human nature only from the monstrosities of it , from the worst and most stupid parts of mankind ? men may as well argue that all mankind are devoid of arms or hands , or are universally defective in any other part of the body , because some few are daily born so , or rather have them cut off . we see there are often natural defects in mens minds as well as their bodies , and that some are born fools and idiots , as well as others blind and lame ; and a great many we see make themselves so by their own fault ; but sure no one will conclude from hence , that all mankind are fools and idiots , unless he be a degree worse than one himself . and yet men may even as justly make any of these absurd inferences , as to say , there is in the minds of men no power to distinguish a natural difference between good and evil , only because there are some stupid and barbarous people , among whom no such thing can be discovered . for my part , i do most heartily believe , that 't is impossible for a rational and thinking mind , acting as such , to be insensible of the difference between moral good and evil : i cannot imagine that such a person can think it a thing indifferent in its own nature , whether he should venerate , love and worship the god that made him , and from whom he derives all the good he can possibly enjoy ; or whether he should slight , despise , blaspheme or affront him . it seems utterly impossible to me , that any thinking and considerate man , should judge it an indifferent thing in its own nature , whether he should honour and reverence his father , or abuse him and cut his throat : or that he can esteem it to be as good and decent a thing to be ungrateful or unjust , as it is to acknowledge and to return a kindness , to render every one their due , and to behave our selves towards others , as we would have them do towards us . i do not think that the instances produced by a late ingenious writer , of some wild people's exposing their sick and aged parents to die by the severities of wind and weather , nor of others who eat their own children , are of force to prove that there is really and naturally no difference between good and evil , any more than i will believe that he cited those passages with a design to make the world think so ; for i think , allowing the truth of all these relations , no such inference can be thence deduced . a practical principle , of the truth and power of which a man may be demonstratively assured , may yet be over-born in some respects by other opinions which ignorance and superstition may have set up in a man's mind . this gentleman saith , p. 25. of human understanding , that a doctrine having no better original than the superstition of a nurse , or the authority of an old woman , may be length of time grow up to the dignity of a principle in religion or morality . now should a precarious and wicked opinion over-rule a man in one or two particular cases , and carry him against the rules of morality , will it follow from thence that a man doth believe those rules of no natural force , and that it is an indifferent thing whether he observe them or not ? ought i to conclude , that because i have read of a king that sacrificed his son to moloch , that therefore he believed it as good and reasonable a thing to burn his children alive , as to preserve , take care of them , and give them a good education ? certainly , 't would be a fairer and more reasonable inference , to conclude that his reason and natural affection was over-power'd by his idolatrous and superstitious opinion ; and that the reason why he did such a wicked and unnatural action was because he expected some very great benefit for it from the idol , or that he would inflict some very great judgment upon him , if he did not do it . and so in the cases above-mentioned , one may well enough believe that those barbarous and inhumane wretches that starved their parents and eat their children ; did not nor could not believe it was as good and reasonable so to do , as it would be to preserve them ; but only that they were under the power of some wicked superstition , or abominable custom that had unhappily crept in among them ; which they thought it a greater evil to break ( if they thought at all ) than they did to act against their judgment , natural reason , and affection . for this way ( as he observes ) 't is easie to imagine how men , may come to worship the idols of their own minds , grow fond of notions they have been long acquainted with there , and stamp the characters of divinity upon absurdities and errors , &c. p. 26. so that i cannot see any consequence at all , in asserting the non-existence of moral good and evil , from a few barbarous and ignorant wretches doing some actions that bear hard on the rules of morality : for notwithstanding that they may be lost in a great measure in some places ; yet these things , and many others that might be instanced in , do certainly carry such self-evidence along with them ; that a free and unprejudiced mind must needs perceive which way to determine , as soon as ever they can be proposed to it , and considered of by it . for any one in the world that doth but understand the meaning of the terms in any of the lately mentioned moral propositions , will be demonstratively assured of the truth of them : and he will see as clearly that god is to be worshipped , that parents are to be honoured , and in a word , that we ought to do to others as we would be done unto , as he assents to the truth of such axioms as these : that a thing cannot be and not be , at the same time ; that nothing hath no properties ; and that the whole is greater than any one , and equal to all its parts taken together : for the reason why all mankind allow these as first principles , is because their truth is so very apparent and evident , that they approve themselves to our reason at first sight . and so , i think , do all these great principles in morality ; they certainly affect impartial and considerate minds , with as full a conviction as any of the former can possibly do . and would no more have been denied or disputed than the others are , had they not been rules of practice , and did they not require something to be done , as well as to be believed . for he that rightly understands what is meant by the words god , and worship ; will see the necessary connexion between those terms , or the truth of this proposition , god is to be worshipped , as evidently as he that knows what a whole and a part is , will see that the whole must be greater than a part. and no proposition in geometry can be more demonstratively clear , than these moral ones are , to men that are not wilfully blind and wickedly prejudiced against such practical truths . for as one hath well observed ( a ) , morality may be reckoned among those sciences that are capable of demonstration . and that these moral truths have a stronger connexion one with another , and a more necessary consequence from our idea's , and come nearer to a perfect demonstration than is commonly imagined ; insomuch , that as he saith in another place , they are capable of real certainty as well as mathematicks ( b ) . now if the case be so , as most certainly it is ; it will plainly follow , that those things that do thus demonstratively approve themselves to the unprejudiced reason of all mankind , must be good and lovely in their own natures , or morally so , antecedent to the obligation of human laws , customs or fashions of particular countries . and in this plain distinction between good and evil , which our reason , when duly used , impowers us thus at first sight to make , is founded that which we call conscience : which is a kind of an internal sensation of moral good and evil. and this candle of the lord , set up by himself in mens minds , and which 't is impossible for the breath or power of man wholly to extinguish ( a ) ; is as natural to a rational mind , as the sense of pain and pleasure is to the body ; for as that is given us by the author of our natures to preserve us from bodily evils , and to capacitate us to enjoy such a kind of happiness ; so conscience is our guard against the invasions of moral or spiritual evils ; and will , if rightly followed , give us always so much peace , joy , and satisfaction of soul , as cannot possibly be had any other way . but again ; 2. it is most plain also , that there are some things which do universally and naturally tend to promote the happiness and welfare of mankind , and others that do equally contribute to its misery : and consequently on this account we must esteem the former to be really and naturally good things , and the latter , evil. now one would think , that one need not spend time to prove that the practice of moral virtue , doth uniformly and naturally promote the happiness of mankind , and that vice and immorality do as naturally and necessarily tend to its misery . for doth not any one plainly perceive , that there is no virtue , or part of morality , but what hath some particular good and advantage to human nature , connected with it , as all vice and wickedness hath the contrary ? doth not a sincere veneration for that supream and almighty being , from whom all our powers and faculties are derived , and a consciousness to our selves that we are obedient to his will , and consequently under his protection ; doth not this , i say , bring constant peace , comfort and satisfaction along with it ? and prove our greatest support under any troubles and afflictions ? and on the other hand , hath not generally speaking he that is guilty of impiety , profaneness and irreligion , dismal doubts and dire suspicions in his mind of impending punishments , and misery ? is not such a mans whole course of action , a continual state of war in his own breast , and a constant contradiction of his reason and his conscience ? what hath such a person to support him , or to give him any comfort on a sick or a death-bed , when the hurry and amusements of sensual pleasure are over : and when all the treacherous enjoyments of this world begin to fail him , and discover themselves to be counterfeit and fictitious ? but again , is it not plain to every one , that truth , justice and benevolence , do naturally and essentially conduce to the well being and happiness of mankind , to the mutual support of society and commerce , and to the ease , peace and quiet of all governments and communities ? and doth it not as clearly appear on the contrary that breach of trusts and compacts , lying and falsifying of mens words , injustice , oppression , and cruelty , do inevitably render that place or society miserable where they abound ? what an unexpressible wretchedness would mankind be in , if hobbs his state of nature were in being amongst us ? i. e. a state wherein no man would have any notion of moral virtue , but where every one should think himself to have a right to all things , and consequently be still endeavouring to obtain them ; and making it his daily business to vex , rob , ruin and destroy all who opposed his will , and they also be doing continually the same things against him , and against one another . a man must be stupidly and wilfully blind before he can assert such a state as this , to be as happy and advantageous to mankind , as where all moral virtues are observed and exercised : and therefore mr. hobbs himself is forced to allow that rational agents would have recourse to the enacting of laws for the due government and regulation of society . but how these laws should ever come into peoples heads , that are supposed to have no manner of notion of any distinction between good or evil , just or unjust ; and when there is in reality no such thing , is what i cannot possibly conceive . on the contrary , i think that the constant and universal support , that these moral virtues have always had from human laws , is a most demonstrative argument that men have always thought them substantially and morally good and excellent in themselves ; and that they do naturally and eternally conduce to the good of all societies . indeed , some things may be , and often are enacted or prohibited by human laws , that have no real nor intrinsick goodness , nor natural evil in them ; but are only good and evil , according to some particular circumstances and exigencies of affairs . and thus god himself was pleased to appoint the jews many rites and observances that had not any real or intrinsick goodness in them , but only were necessary for the present circumstances and condition of that nation . but then these are every where in holy writ , post-poned to moral virtue a , declared by god himself to be of much lesser value ; and whenever there was a competition between them , these were to give place to those ; which were properly speaking good in their own natures , and of universal and eternal obligation ; whereas the others were only good pro hic & nunc . therefore they are said by the apostle , to be not good , i. e. in themselves or in their own natures ; but only by institution . but this is not the case as to such actions as we have been mentioning , which are called morally good or evil ; for these have been constantly and universally distinguished by humane laws , and have never been confounded or changed . for can any man produce a law that ever obtained universally against paying adoration and worship to the deity ? against mens honouring their parents , or against their being just , good , merciful , and righteous in their dealings with one another ? against such things , as st. paul tells us , there is no law. nor is it possible for our adversaries to shew us , that the contrary immoralities were ever universally thought good and lawful ; or allowed and established by any general authority whatsoever ; and should the reverses to moral virtue be enjoined as laws , and every one commanded to be unjust , oppressive , and cruel , as now he is enjoyned the contrary , any one may imagine what would be the dismal consequences of it . 3. but again , another argument for the natural distinction between good and evil , may be drawn from the consideration of our passions and affections : for these are so framed and contrived by our wise creator , as to guide and direct us to good , and to guard and preserve us from evil by a kind of natural instinct , which we find in our selves frequently previous to all reasoning and consideration . thus , we perceive a strange horrour , and very ungrateful sensations seize upon us immediately , on the sight of a scene of misery , or a spectacle of cruelty ; and as soon as ever our ears are entertained with the doleful relation of such actions ; so also an instance of great injustice or very base ingratitude , raises a just indignation in us against the offending person ; and we cannot avoid being uneasily moved and affected in such cases . while on the contrary , a very pleasing satisfaction of soul arises in us , when we see , or hear of an instance of great kindness , justice , generosity , and compassion . now this sympathizing of our natural affections with our reason ; and their approving and disapproving the very same things that it doth , is a very convincing argument that there is an essential difference between actions as to their being good or evil , and that we have a plain knowledge of such a distinction . for no doubt god implanted these passions and affections in our natures , and gave them this turn which we plainly perceive they have , in order to prepare the way for our reasons more thoroughly assuring us of the natural goodness and excellence of moral virtue , when it comes to be ripe , and sufficient for that end ; and in the mean time , to keep children and young persons , in whom we perceive these natural efforts to be very strong , by a kind of anticipation or natural instinct from doing such things as their reason , freely exercised , will afterwards condemn them for . and now upon the whole , there being thus plainly proved an essential and natural difference between moral good and evil ; and that the reason of all mankind freely and impartially exercised doth agree in this point , that morality conduces to the happiness , and immorality to the misery of human nature : we may very justly conclude from hence , that all other rational agents must judge of good and evil after the same manner , and plainly distinguish one from the other . and they also must know and understand that their perfection and happiness ( though they may differ in some circumstances from us ) doth consist in acting according to the eternal rules of right reason and moral virtue . for if the case be not so , several rational natures all derived from the same deity , may come to make contradictory judgments , even when they act according to the great and common rule of their nature . but the principle of right reason , at this rate , would be the most precarious thing imaginable , and men could never possibly be assured that they were in the right in any point , or knew any thing at all . assuredly therefore this great rule of right reason that god hath given his creatures to govern and direct themselves by , is no such uncertain thing , is in no respect contradictory to it self ; but must be uniformly and constantly the same in all beings , that are endowed with it , when it is rightly and perfectly followed . and from hence also we cannot but conclude , that the same eternal , constant and uniform law of right reason and morality that god hath given as an universal guide to all rational beings , must also be in him in the greatest and most exquisite perfection . and that , not only because all perfections and excellencies in the creatures must necessarily be in that first being from whom they are derived , as i have already proved ; but also , that if it were not so , god must be supposed to have given us a rule of action that is contrary to his own nature , or at least vastly different from it . and that he hath contrived our powers and faculties so , as to deceive us in the most material and essential points , and indeed hath lest us no possible way of knowing the truth of any thing whatsoever . for , if when , as i have shewn above , god hath not only fixed in our natures , a desire of happiness ; but also disposed them so , that every power faculty and capacity of them convinces us that the exercise of moral virtue is the way , and indeed , the only way to make us entirely happy . if i say after all this , there be no such things as moral virtue and goodness , but that all things and actions , both in us and the deity , are purely and in their own natures indifferent ; 't is plain , reason is the most ridiculous thing in the world , a guide that serves to no manner of purpose but to bewilder us in the infinite mazes of errour , and to expose us to roam and float about in the boundless ocean of scepticism , where we can never find our way certainly to any place , nor direct our course to the discovery of any truth whatsoever . but this not being to be supposed of the deity , who contains in himself all possible excellence and perfection ; it must needs be that our reason will direct us to conclude the deity also guided and directed in all his proceedings by the eternal rules of right reason and truth : and consequently that he will and doth always exercise loving kindness , judgment and righteousness in the earth ; as the prophet here speaks . and indeed , the hobbian notion of a deity guided only by arbitrary will omnipotent , without any regard to reason , goodness , justice , and wisdom , is so far from attributing any perfection to god , or as they pretend , being the liberty and sovereignty of the deity ; that it really introduces the greatest weakness and folly , and the most brutish madness that can be ! for what else can be supposed to be the result of irresistible and extravagant will , pursuing the most fortuitous caprichio's of humour , without any wisdom , ends , or designs to regulate its motions by ? and of this the ancient heathens were so sensible , that they always connected goodness with the idea that they had of an omnipotent mind's being supream lord over all things in the universe ; for mind not guided and directed by goodness was , according to them , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mere folly and madness , and consequently no true deity . there is a remarkable passage of celsus's to this purpose , which though introduced upon another design , yet very clearly shews the idea that the heathens had of the goodness and wisdom of the deity . god , saith he , can't do evil things , nor will any thing contrary to nature ( or reason ) — for god is not the president or governour of irregular or inordinate desires ; nor of erroneous disorder and confusion , but of a nature truly just and righteous . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orig. contr . cels. lib. 5. p. 240. cantabr . excellently to the same purpose , is that saying of plotinus , the deity doth always act according to his nature or essence , and that nature or essence discovereth goodness and justice in all its operations : for indeed , if these things should not be there ( i. e. in god ) where can they else be found ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 265. ficin . and 't is plain that the heathens had a true notion , that the deity must be a good , just and righteous being ; because several of the old atheists , as protagoras , &c. argued against the existence of a deity , from the worlds being so ill made and ordered as it is , and from there being so much evil and misery among mankind , as they pretended to find in the world ; but now there had been no manner of force in this argument , and it had been ridiculous to bring it , if , both the atheistical proposers of it , and their antagonists , had not had a clear notion that goodness , justice and righteousness are naturally included in the idea of a god. accordingly vaninus tells us , that protagoras used to say , si deus non est unde igitur bona ? si autem est , unde mala , amph. aetern . provid . p. 90. and the same thing tully tells us also ( lib. de nat. deorum ) that diagoras used to object against a deity . all which sufficiently proves that they were all agreed that there was some common standard of good and evil ; and that the notion of a deity had always these attributes of goodness and justice connected with it . and if this be so , as undoubtedly it is , we shall gain one more good argument for this natural and eternal distinction between good and evil , and a yet much nobler foundation for morality . for we cannot but think , that a god who hath perfect goodness , justice and mercy , essential to his nature , and who hath created several orders of being in the world , to make them happy , and in order to display his own glory , by his just , kind and gracious dealing with them : we cannot but think , i say , that god will give to those of his creatures , whom he hath endowed with reason , and a power of liberty and choice , such a method of knowing his will , ( the way that leads to their own happiness ) as that they shall never be mistaken about it , but by their own gross fault and neglect . and also that he will make the difference between good and evil , and between virtue and vice so plain and conspicuous , that no one can miss of the knowledge of his duty , but by a wilful violation of those powers and faculties god hath graciously implanted in his nature . and all this we see god hath actually done : and indeed much more ; having over and above connected very great rewards with the practice of virtue and morality . and hath either naturally planted in the minds of men a notion of some future state , or else hath given our nature such a power , as that we may attain to such a notion : for we find a very plain belief and expectation of such a state , among many of the ancient and modern heathens . and over and above all this , he hath also given us a clear revelation of his will in the holy scripture , that sure word of prophecy and instruction , whereby we may , if we will , gain a yet plainer knowledge of our duty , be more perfectly instructed in the method of eternal salvation , and find also much higher encouragements , and much greater helps and assistances than we had before in the state of nature . and all this is vouchsafed us to enforce the more effectually the practice of moral virtue , and to enable us more perfectly to perform those things , which the universal reason of mankind approves as good , lovely and advantageous to human nature . finis . books printed for richard wilkin , at the king's-head in st. paul's church-yard . remarks upon some late papers relating to the universal deluge , and to the natural history of the earth . in octavo . and , immorality and pride the great causes of atheism . the atheist's objection , that we can have no idea of god , refuted . the notion of a god , neither from fear nor policy . the atheist's objections , against the immaterial nature of god , and incorporeal substances , refuted . a refutation of the objections against the attributes of god in general : in six sermons preach'd at the cathedral church of st. paul , 1698. being the first six of the lecture for that year , founded by the honourable robert boyle , esq by john harris , m. a. and fellow of the royal society . dr. payne's discourses on several practical subjects . in octavo . dr. abbadie's vindication of the christian religion , in two parts . in octavo . a serious proposal to the ladies , in two parts . in twelves . letters concerning the love of god , between the author of the proposal to the ladies , and mr. norris . a treatise of the asthma , divided into four parts . in the first is given a history of the fits , and the symptoms preceeding them . in the second , the cacochymia , that disposes to the fit , and the rarefaction of the spirits which produces it , are described . in the third , the accidental causes of the fit , and the symptomatic asthmas are observ'd . in the fourth , the cure of the asthma fit , and the method of preventing it , is proposed . to which is annex'd a digression about the several species of acids distinguish'd by their tastes : and 't is observ'd how far they were thought convenient or injurious in general practice , by the old writers ; and most particularly in relation to the cure of the asthma ; by sir john floyer . in octavo . notes, typically marginal, from the original text notes for div a45646-e180 a anima mund. in or. of reason , p. 117. b oracles of reason , p. 89. a a. bish. tillots . serm. vol. 4. p. 315. b op posthum , p. 164. c ibid p. 37. vid. etiam , p. 171 , 185 , 360 , &c. d leviath . p. 24. e ibid. p. 63 , 64. f p. 73. g ibid. p. 79. h vid. hum. nature , p. 38. element . de cive c. 1. §. 2. a blount's life of apollonius , p. 151. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — pyrrh . hypot . p. 46. and again , p. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c vid. sext. emp. adv. math. p. 450 , 451 , &c. 462 , 463 , &c. a spinoz . op. posthum . p. 36. b ●stendam — ad dei naturam neque intellectum neque voluntatem pertinere . ibid. p. 18. vid. etiam , p. 29. a essay of human understand . p. 274 , 275 b pag. 284. a essay of hum. understand . p. 276. a mich. 6. 8. deut. 10. 12. 1 sam. 15. 22. psal. 50. 8. the eternal and intrinsick reasons of good and evil a sermon preach'd at the commencement at cambridge, on sunday the 2d day of july, 1699 / by john edwards ... edwards, john, 1637-1716. 1699 approx. 57 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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at cambridge . the eternal and intrinsick reasons of good and evil . a sermon preach'd at the commencement at cambridge , on sunday the 2d day of iuly , 1699. by iohn edwards , d. d. cambridge , printed at the university press , for edmund ieffery , bookseller in cambridge , 1699. imprimatur . gul. dawes , procan . jo. beaumont , s. theol. profes . regius . hump . gower , d. margaretae professor . jo. balderston , coll. emman . praefect . psalm cxix . cxlij . thy righteousness is an everlasting righteousness , and thy law is the truth . it is not to be doubted that the subject of this psalm is the moral law , or the precepts of just and righteous living , which are contain'd in the ten commandments , and which we find interspersed in moses's writings , especially in the book of deuteronomy . the royal prophet directing here his words to god , calls these his righteousness and his law , and he adds that this righteousness is everlasting , and that this law is the truth . the most easy and obvious meaning of the former clause of which words is this , that this divine law which he is speaking of , had its existence from everlasting , it was alwaies what it is now . which is of the same import of what he saith in the 160. v. of this psalm , thy word is true from the beginning , i. e. from everlasting , for these two are synonymous , as appears from prov. 8. 23. the rules and measures of what is just and right were determin'd and fix'd from eternity . and besides , they are of perpetual and eternal obligation , they are such laws as shall never be repeal'd : whence our psalmist saith in another place , all god's commandments are sure , they stand fast for ever and ever . ps. 111. 7 , 8. for what is good or evil in its own nature , can at no time , or upon any account be alter'd . which brings me to the interpretation of the latter clause of the words , thy law is the truth , i. e. these rules of moral righteousness must needs be immutable and perpetual , because they are no imaginary and precarious things , nor do they depend upon humane institution and arbitrement ; but they are real and true in themselves , they are solid and substantial , there being an intrinsick goodness and excellency in them . on this account they have subsistence and reality , and therefore may properly and strictly be said to be , and to be true. which is a notion that a profound man among the gentiles had long since attain'd to ; for he tells us , that the law of nature or true morality is * the finding of being . this then is the proposition that i will entertain you with at present , that the reasons of good and evil are eternal and unchangeable ; that there are such things as right and wrong , without any positive law or constitution ; that these had the start of all human contracts and customs ; and , in short , that religion and virtue are ingrafted in our very nature , and are every waies suited to the frame of rational creatures . this i will evince 1. from the nature of god. 2. from what we find in the mind of man. 3. from the behaviour and actions of mankind . 4. from the universal consent of the world. 1. god's nature or mind is the eternal foundation of goodness and righteousness , and therefore these cannot but be real and eternal . it is certain that the essential bonity , which is in mens actions , is grounded on the chief good , that which plato frequently calls * goodness it self , and the idea and pattern of all goodness . for whence could goodness be fetch'd , but from this divine source ? it could neither be deriv'd from angels nor men , ( and we can't think of any rank of beings else whence there is a probability of its being deriv'd ) because they themselves are from god , and therefore it would be unreasonable to think , that that which is best in them was not from him. yea , from him alone it must necessarily be , in whose perfect nature the ideas and platforms of it were from eternal ages : for as the ideas of truth were eternally existent in god's understanding , so his will was pregnant and replenish'd with goodness and holiness . which is a notion that we cannot but form of the divine being , because he being most perfect , we can't possibly conceive of him without apprehensions of both these , viz. his understanding fraught with truth , and his will with goodness . now , from this eternal fountain the goodness and righteousness of men have their original , and consequently they can't but be real and true , and have an inward worth in them , because whatever partakes of the divine nature and perfection is really worthy and excellent . it is then the holy nature of the divine being that is the prime source , as well as rule of human sanctity and righteousness . it is this on which they depend , for it is the pattern of them . goodness in us is but a copy of that original , that essential and immutable goodness , which is in the supreme good. this is the true root of all rectitude , justice and righteousness . the eternal laws of just and good , which are in the divine mind , are the pillars on which the moral goodness of rational beings is founded . hence it is that the laws of good and evil , of just and unjust among men , are in their own nature firm and solid , and never to be abolish'd , for they are eternally good , and grounded on the unchangeableness of the supreme being . the reasons of them did exist from eternity in the divine nature , and they were ever conformable to the upright will of god , and for that reason cannot be otherwise . thus it appears , that moral righteousness being originally founded in the being and nature of god , must consequently be immutable . 2. the intrinsick and unchangeable nature of it is demonstrated , not only from our tracing it up to its first head , but from its being seated by god in the mind of man. for this is the very image and pourtraiture of god himself , and consequently , seeing truth and goodness are essential to the divine nature ( as was said before ) these excellencies are also inseparable from the soul of man. and therefore from the nature of human souls , as such , it were easy to prove that there were innate notions , not only of true and false , but of good and evil , imprinted on them at their first make . and tho' we have not the use of these original notions presently , or in our infancy and childhood ( as some urge ) yet it is ridiculous to infer thence , that they are not in the soul : for on the same ground it might be prov'd , that a man hath no rational soul for several years , because the faculties of it do not actually exert themselves . but we are sure that those mental impressions were in all men from the beginning , because they are the first emanations of their natural frame , as they are reasonable beings , and as their souls resemble the divinity . hence it follows , as a clear and incontestible truth , that , tho' by the early apostacy of the first man our human nature is deprav'd , our faculties are corrupted , and we have an inward proclivity to what is vicious , so that it is the work of the holy spirit to enable us to do any good that can be acceptable to god : yet there are remaining in us , as we are human creatures and rational agents , natural principles and sentiments of morality . and therefore we may observe , that one , who is an unquestionable asserter of the original depravity of mankind , is yet very positive in this , that * there is in the souls of men a sense of divinity and religion , and that even by a natural instinct ; and accordingly he spends a whole chapter to prove the existence of this inbred principle in the minds of all men. and truly , every man alive , that is attentive and unprejudiced , may feel this in him as soon as he is arrived to the use of reason , ( for he can't exspect it should actually display it self till then ) or whenever he hath occasion given him to exercise his thoughts concerning moral and divine things . to this the great apostle refers in rom. 2. 14 , 15. when he tells us , that the gentiles who have not the law , ( i. e. the written law ) do by nature ( i. e. by vertue of these radical notions of moral goodness in their minds ) the things contain'd in the law , they are push'd on to it by this natural principle within them . hence it is that tho' they have not the law , yet they are a law unto themselves , because they have this inward law in their own minds , which instructs them what to do , as to the great duties of natural religion . therefore he adds , that they shew the work of the law written in their hearts , namely in these original characters by god's own hand . so that nothing could be said more plainly to establish these inward signatures and impresses of goodness on the soul. and they were engraven there for great and excellent purposes in the life of man : whence we may further evince , that there are indeed such inbred principles and notions . there being so many waies of delusion and error in the world , such a diversity of avocations from religion and goodness , and the worship of the divine being , and such charming temptations every where to a vitious life ; it was requisite there should be such inward directors as these in mens breasts . there being such impediments to truth and goodness as passion , prejudice , interest , pleasures , and these continually operating upon us ; it was necessary there should be something within us to remind us of what is true and what is good , something within us that opposes it self to all the foresaid obstacles and hindrances . there was a necessity that there should be a divine principle in our souls , which should be as it were a continual fund to our consciences , alwaies to supply and furnish them with virtuous dictates . amongst the most rude and barbarous people it is this that keeps up some kind of notion of honesty and goodness . yea , and among those that are civiliz'd , these would be in danger of being lost , if there were not this principle rooted in their minds . all that is just and right would have been banish'd out of the world , unless this prevalent inmate had acted its part , and kept us from being wholly bereft of them . we had long since been absorpt of atheism and profaness , if this had not powerfully secur'd us . were it not for this active spark , the fire of virtue would have been extinguish'd , and it would have been impossible to preserve it in the midst of that deluge of vice , which hath broken in upon us . god took care therefore , that there should be ingrafted in the heart of every man , learned or illiterate , these moral impressions which i am speaking of , which will not suffer mankind to be wholy alienated from a sense of what is good and virtuous . it may be attributed to this , that , notwithstanding the general depravation and corruption , there is yet a face of religion in the world. for it is an undoubted truth , that this buoys up goodness when it is sinking , this supports it when it is falling , this keeps it alive when it is even exspiring . so absolutely necessary was the implanting of these notions in mens minds from their very birth . and then ( which is the thing i have been proving ) these innate principles of good and evil thus implanted in us , are a certain and unquestionable eviction of the intrinsick excellency of moral religion , and of all virtuous and just actions , which are but transcripts and exemplifications of those original conceptions placed by god in the minds of men. 3. as the real and unchangeable nature of moral righteousness is proved from its conformity to the supreme and eternal good , and from the images of good , which our minds are furnish'd with from our birth , so it may be evidenc'd from the constant behaviour and practice of mankind afterwards . this i will make appear from these following particulars , 1. from mens excusing their sins . 2. from their desiring secrecy when they commit them . 3. from the regrets and remorses which they feel afterwards . 4. from the fear of punishment which haunts them . 5. from that dislike and hatred which even bad men themselves have of vice. first , the intrinsick excellency of vertue is manifested from mens excusing their sins and vitious practises , and devolving them upon others . this was in the world as soon as sin it self . adam would needs cast his transgression and guilt upon his relative , and she put it off to the serpent . this hath been the practice of sinners ever since : tho' they know themselves to be really criminal , yet they endeavour to throw off their faults , and they use all sorts of palliations and pretences to clear themselves ; and particularly they are wont to usurp the names and titles of virtue to conceal their evil deeds , ●ondly disguising these latter under a shew and resemblance of the former . but whilst they do so , they confess , that virtue is excellent and laudable , otherwise they would not emulate the likeness of it : and they acknowledge , that vice is in it self base and reproachful , and that the rational nature of man is averse to it , else they would not excuse it , and shift it off : nay , 't is certain they would own it , if it were good and praise worthy . but they have natural convictions of the contrary , which makes them strive to clear themselves of it : and these evasions are a palpable proof that vice is a thing opposite to the reasonable frame of their souls , and is of its own nature evil , and that there is a distinction between just and unjust , right and wrong , founded in the nature of things . again , this also appears from men's desiring of secrecy when they commit sins , and after they have committed them . for though one reason of their sculking and absconding is , because they would not be defeated in what they undertake , or be detected when it is performed ; yet this is another reason of their affecting of privacy , namely , because they are ashamed to act those vile things in the eyes of the world. vice is so ugly and deformed , that they would not have it seen : and when it is , they blush and are confounded at their own evil doings . which is signify'd to us in that expostulation rom. 6. 21. what profit had ye in those things whereof ye are now ashamed ? this blushing argues an inward turpitude in vitious actions : whereas virtue , which is good in it self , is daring , and carries confidence with it . if there were not a real blemish and stain in unjust and lewd practises , why should men be ashamed of them ? why should they be put out of countenance , and look like malefactors ? why should they fly to their coverts , and run into corners , and fear a discovery ? there was an early example of this in the first sinners , they retired , and hid themselves , gen. 3. 8. on which an antient and pious father of the christian church hath these remarkable words , * why did adam , after he had sinned , hide himself , seeing at that time there was no written law ? the reason was , because he had a natural inbred knowledge that he had done ill , he being self-instructed in the knowledge of virtue . and thence arose in him that inward bashfulness and dejection of soul after the commission of sin , and thence he fondly attempted to hide not only himself , but his crime from god. and it is observable that cain refus'd to discover his murdering of his brother ; when god demanded of him where he was , his surly reply was , he knew not , gen. 4. 9. which concealing of vice argues the intrinsick evil of it , for why else is it mask'd with privacy and retirement , and kept from the knowledge of others as much as it is possible , yea even of those sometimes that can't hurt us ? this is an argument that virtue is good and lovely , and that the contrary is vile and detestable , and that the mind of man naturally approves of moral goodness , and dislikes vice and immorality . further , the regrets and remorses of sinners for their acting contrary to the divine laws , are certain testimonies of this truth . why do they call themselves to an account , and arraign , and pass sentence upon themselves for what they have done ? why are they uneasy and dissatisfy'd , and find an unspeakable trouble in their minds ? is not this from natural conscience , and those inbred impressions , which are in the soul of every man ? yes , without doubt , these cause them to rebuke and chastise themselves , and that very severely , when they offend against these inward dictates . thence come those vexations and torments which willful transgressors feel in their breasts , yea tho' their faults be kept secret , and none knows them but themselves . notwithstanding this , they are troubled and disquieted , and as the satyrist well remarks of such men , tacitâ sudant praecordia culpâ * but especially the more open and profligate sinners have frequent experience of these inward inquietudes , sweatings and agonies , which render them a plague and torment to themselves . cain complain'd , that his iniquity ( for so the original word should be rendred ) was greater than he could bear , gen. 4. 13. that is , the guilt of his heinous sin became an insupportable burden to him . so iudas , from the horror of his guilt , sunk into despair . and who sees not that the usual effects of great and flagitious enormities are pain and torture of mind , deliquiums of soul and body , and the wasting and macerating of the flesh and spirits , by continual restlesness and disturbance ? the ground of it is obvious , for sin is a violent distorting of the natural and primitive temper of man , and therefore it cannot but create extreme anguish and perturbation . one reason why men are displeas'd with themselves after the commission of what is immoral , is because they find they have acted contrary to their native principle , because they have done something that is unsuitable to the rational nature which they are endued with . it appears hence that sin is naturally evil , and that it is an affront to our reasons and understandings to transgress the laws of morality . thus a man 's own mind establishes the equity and goodness of these laws , and convinces him that the foundations of moral righteousness are sure and stable . moreover , this may be made evident from the fear of punishment , which haunts and possesses the minds of evil men . thus cain , the first murderer , was afraid that every one that found him would slay him : he had a perpetual dread of the fatal recompence , which was the merit of his villany . and natural conscience tells all other sinners that they deserve punishment : they know the iudgment of god , that they who commit such things , are worthy of death , as the apostle speaks : and this knowledge unavoidably breeds fear and dread . some would needs persuade us that this passion is rais'd by politick heads , by wise rulers and governours , merely to aw their dastard subjects : but it is evident that this is a falsity , because princes and rulers themselves are liable to these impressions ; nay , we know they actually have been under the force and prevalency of such principles . belshazar the great babylonian monarch fell into fits of shaking and trembling , when the hand-writing on the wall put him in mind of his profaness and debauchery , and the just deserts of both . king herod after the murder of iohn baptist was restless in his mind , and had the terrible sight of that holy man continually represented to his fancy , and * he thought he was risen from the dead , and was come to torment him . tiberius the emperour was not able to conceal the terrors and affrightments of his conscience , after all his unnatural lusts and cruelties . nero after all his prodigious villanies could not dissemble his horrors , and his being haunted with spirits , and tormented with furies and flames . which plainly shews , that this dread of mind is no politick invention , no feigned passion and representation , no idle phantom or mormo ; but that it is a real thing , and flows from the natural dictates of the mind , and not these from fear , as some would suggest . why should men be affraid of the divine being , if they deserv'd not his displeasure ? and how can they deserve it , unless they have done something amiss , i. e. broken some law , which they were oblig'd to keep ? there must then be some obligation on man from nature to observe such and such laws : for i speak even of those who have thrown off all obligations but this . their being conscious to themselves that they have not acted as they ought , and that thereby they are become guilty , creates this timerousness and dread in them , and gives them an apprehension of the great day of doom . in the next place i argue from that dislike and hatred , which even bad men themselves have of some vices , and from that great esteem which they have of some virtues . pride is universally disrelish'd , and the very persons who cherish it in themselves , abhor it in others . nothing is more generally abominated than a proud and arrogant man ; and on the contrary , nothing is more valu'd , lov'd , and caress'd than one that is humble and meek . even those very persons , whose practice is a remonstrance against humility , have at the same time an inward liking of this virtue , yea and outwardly express their approbation of it . the avaritious and sordid niggard is scorn'd and laught at by every one : but the liberal and generous are applauded by all . clean and chast discourse meets with an universal acceptance : but obscenity and ribaldry , tho' dress'd in the garb of wit , are generally nauseous and offensive , and the organ of hearing is as 't were disoblig'd , and even hurt by them ; and oftentimes the hearer blushes , because the speaker doth not . a lyar is a title of the greatest reproach and infamy among men : a lying tongue is not only one of those things which * the lord hateth , but 't is as † odious to all men : whereas a plain and open speaking , without any dissimulation or reserve , is a very graceful and amiable thing , and nothing is more valu'd and commended in the world. again , oppression , violence , rapine , persecution , and especially if these proceed to bloodshed and slaughter , are hated of all persons , yea of those who practice these vices most of all . iulius caesar had ever in his mouth that of euripides , ‡ if right at all may be violated , it must be for the sake of a crown ; but in other matters let us be exactly just . the greatest invaders acknowledge justice to be good , and it is interest only that warps their judgment . the banditi and rapparees rob for mere gain , and even assassines and ruffians must be well paid to do their work ; which shews there is no temptation in the thing it self . a common thief had rather find than take away another man's goods ; and whilst he doth the latter , he disapproves of it . or say , that he approves of it in himself , yet he detesteth it in all others . so perfidiousness and treachery meet with a catholick abhorrence ; and those who reward these practises , yet hate the things themselves , and the actors of them are alwaies odious in the world , and sometimes signally punish'd by them who set them on work . but faithfulness , sincerity , honesty , frankness and true-heartedness are belov'd by all men. and it were easy to shew in other instances , that vicious and immoral actions are loathed even by sinners themselves , and that they who dare not practice wisdom and virtue , yet * praise and commend it , and are willing to see it thrive in the world . thus from the behaviour and deportment of men , even those who are of the worst sort , it is evident that virtue is praise-worthy in its own nature , and that there is an inward principle in all men , that makes them pay respect to goodness and honesty , and to disparage what is vicious and unlawful . in the last place , i will prove the laws of moral goodness to be intrinsick and natural from their being universally receiv'd . for that of tully is an unquestionable maxim , † when all people agree in a thing , we are to look upon it as the law of nature . now , it is evident that there is among all men an agreement , as to the main , about the notion of good and evil. just and right are every where , and among all persons the same , as fire burns here and in persia , ( to use the words of the famous ‡ stagyrite . ) we are told by valerius maximus , that the very barbarous scythians took care of their fathers tombs , and religiously preserv'd them ; whereupon he makes this seasonable remark , * nature , the first and the best of things , is the mistress of piety , so that we need not be taught and instructed in it . and again in the ●●ne place , solid virtue is born with us rather than made and fashion'd . and indeed it must needs be so , because the notices and impressions of good and evil on mens minds are universal : and it is impossible they should be otherwise , because they are natural , for nature universally spreads it self in every individual . hence is that common consent in all men concerning the grand points of morality : they are voted to be reasonable and just , by the whole assembly of mankind throughout the world. i know this is oppos'd by the learned mr † selden , and some others , especially of late , who hold that universal consent is no argument to prove the law of nature . or rather , they say , there is no such thing as universal consent , there being so many various opinions and practices in morality and religion . but i desire these following things may be consider'd , which will fully answer the suggestions of those who oppose this doctrine . first , i grant that god hath judicially given over some people to a reprobate sense , and that because they have given themselves over first to their lusts , and have willfully shut their eyes against the light . hence it is that they have in many things corrupted and distorted the law of nature , and then it is no wonder , that they have been permitted to fall into the most irrational practises , as that of idolatry , and the like . but i add next , that this corruption is not in the first and general principles of nature , but in some undue inferences and deductions thence . thus in the case of polytheism or idolatry , which is the adoring of false gods , and was ever a catholick crime among the common sort of heathens , there is the general dictate of natural religion kept up , viz. the worshipping of a deity , though they are so ignorant and corrupted as to conclude this and the other thing to be a god , tho' they are not . so there is no man or nation extant , who think it lawfull to hurt or injure any one : but there is some disagreement as to the particular inferences , which may arise from these premises ; and in some particular instances , that may be thought by some to be hurtful and injurious , which is not deemed so by others . and thus those usages among barbarous nations , which are so far different from ours , may be reconcil'd , as namely , their eating the dead , in stead of burying them ; and their dispatching their old sick parents out of the world , which they look upon as a courtesy done to them , and several the like practises . in which the first and general principles of morality are not violated , but only some false conclusions are drawn from them . notwithstanding which , the main and essential laws of good and evil are the same , and are own'd to be so . again , with particular relation to mr selden's objection ( which a late writer hath borrow'd from him , and makes great use of ) viz. that there is no natural and universal law of morality , because the gentiles are so vicious , and act so contrary to the light of reason ; i answer , that when i assert the law of nature to be universal , i mean , that it prevails among all men in the world that are of sound minds , and who carefully attend to the dictates of natural conscience , and who use their understandings , and make reflections , and exercise their faculties . but if there be some ( and too many there are ) who are stupid and sottish , and attend not to the inbred notions of their minds , ( whereby these notions are in a manner defaced , and almost extinguish'd ) i am not to answer for these . when i speak of universal consent , i understand it of those that think and consider , and are not wont to debauch and distemper their reasons , as those rude and savage gentiles do . wherefore we are not at all concern'd for the brasilians or caribes , no nor for the soldanians and hotentots , with the noise of whom our ears are mightily grated of late . the strange behaviour of these people is no real reproach to human nature , nor any impeachment of the general laws of morality , which all people agree in who rouze their inward principle , and give heed to it . and thence i gather that the precepts of virtue are immovable and unalterable , for they are fix'd and riveted into the very nature of mankind , or else there would not be an universal agreement about them . i might go on to farther proofs of the intrinsick nature of good and evil , from those absurd consequences , which would follow from the contrary . first , if there be no such thing , and if , notwitstanding what hath been alledged , virtue and vice are casual and contingent , then our faculties were given us to cheat and abuse us , and they are continually impos'd upon , and that about their proper objects : which is a doctrine that would destroy even a deity , and we could say nothing to prove there is such a being . or , allowing a god , it would be a reproach to his goodness and wisdom , to bestow such mental powers upon us as are constantly deceiv'd , and to implant such notions in the souls of all men as are false and erroneous , and which have nothing real and solid in them . secondly , this also would be a consequence from the premises , that we may live and act as we please : for if there be no fix'd laws and rules of goodness and righteousness , then nothing can be said to be lawful , and consequently nothing can be said to be unlawful : or what is lawful to day , may be unlawful to morrow . for if there be not any inward reason of the moral laws enjoin'd us by god , if they be not in themselves , and in their abstract nature good ; he may prescribe us other laws , and those contrary to these which we now have ; and so god may command us to hate him , and to hurt and mischief our neighbours . if these things are not intrinsically evil , so that they can never be good , they may in time become our duty . thirdly , this is another consequence , that our happiness would be precarious and uncertain : for the happiness of rational creatures depends on the goodness of their actions . and by this means we should be wholly unacquainted with the great end of our lives , which is the thing that is to steer us in this world , and to direct us in all we undertake . these are some of the egregious blunders and monstrous absurdities which attend the contrary opinion , and may serve to confirm us in this weighty point , that there is an intrinsick goodness in virtuous actions , and an intrinsick evil in vitious ones , and that the reasons of both are congenite to our rational nature , and flow from it , and are ever agreeable to it . thus i have establish'd the doctrine which i undertook to discourse of . and it was necessary to do it , because tho' the generality of mankind ( as was said before ) do unanimously averr , that goodness is not plac'd in the arbitrary opinions of men , but in nature it self ; yet there have been of old , and are at this day those who contradict and oppose it . the antient scepticks were infamous for this , who had learnt of their master pyrrho , that there is † no difference between good and evil by nature , but only by laws and custom laertius acquaints us , that it was the positive opinion of one of that sort of men , that a wise man will not stick to commit sacriledge , or adultery , or to steal , whenever he hath a fit opportunity ; for * none of these ( saith he ) have any turpitude in them in their own nature , if we can but lay aside the vulgar apprehension concerning them , which the rabble of fools and ignorant people have taken up . tully testifies concerning the epicureans , that they held honest and iust to be ‡ cassum quiddam , & inani vocis sono decoratum , a vain and frivolous thing , set forth and commended to the world by a mere empty sound of words . this also was the sentiment of some that pretended to be christians , as the gnosticks , and especially carpocrates , who was a great man with that party : he with much earnestness avow'd , that all * moral actions are indifferent , and that all the good or evil that is said to be in them , is founded not on truth , but fancy , as theodoret bears witness concerning him , and quotes irenaeus for it . but to come down lower , they have , it seems , a power in the church of rome to change the nature of vice and virtue . it is agreed on by the the chiefest writers of that communion , that the pope hath such a plenitude of power , that he can dispense with just and right , and any law of god , excepting only the articles of faith. so saith the glosse upon the canon law , and panormitan approves of it . bellarmine , their great champion , speaks home to the business , † if the pope ( saith he ) could erre so far as to command the practice of vice , and to forbid the practice of virtue , the church in that case is oblig'd , unless it would sin against conscience , to believe vice to be good , and virtue to be evil. judge now whether the reasons of good and evil be not taken away by the church of rome , when it can alter the property of virtue and vice , and when their people are bound in conscience to take one for the other . judge whether they do not ascribe more to their great pontif than can be attributed to god himself : for certainly it is so far from being in the power of any man to alter the natural and moral law , and to take away the obligation of it , that it is not within the verge of divine power it self . it is the decision of the famous grotius ( who is alwaies very wary when he speaks concerning what god can do , as indeed it doth become us : yet it is the peremptory decision i say , of that great man ) in his excellent book of the rights of peace and war , † god himself cannot change this law of natural goodness , he cannot make that which is intrinsically evil to be no evil . and the reason is , because then he would not be god , for his nature would be chang'd , which is a thing utterly impossible , and the very supposition of it is to be abhorred . the great gallick philosopher , who discourses so admirably concerning the moral virtues , was enclin'd to think , that they were not founded on immoveable reasons : for in some places of his epistles and in his answers , where he holds that goodness as well as truth eternally depended on the divine will and its free determination , he seems to mean that god could have determin'd them otherwise , if he had pleas'd : and so , that which is now good , might have been evil. but this mistaken notion of this learned man arose from his not considering and remembring , that the will of god is alwaies the same as to its real intrinsick nature , and therefore what it now is , it ever was , and can never be otherwise , and consequently goodness is unvariable , and that which is good now can't be evil at another time . which if that excellent person had bore in his mind , he would not have argu'd from god's will in that manner which he seems to do . but i am sorry to find that in our own nation likewise there are those who oppose the intrinsick nature of moral goodness , and render it dubious and arbitrary . among these ought to be mention'd in the first place that known person , in whose state of nature ( which he laies down as the foundation of his whole system ) nothing is virtuous or vitious , just or unjust ; for he holds that these arise only from compact and society . the magistrate is mr. hobbes's god , the prince is the maker of good and evil , and he can unmake them when he pleases . which is said well enough for such a philosopher as holds a man is nothing else but body or carkase . another † learned writer ( tho' a professed enemy to the former ) resolves all moral philosophy into geometrical and mechanick principles : which perhaps was design'd on purpose by that profound and sagacious person to convince some in an age of mathematicks . he is follow'd and vouch'd by another , * who undertakes to improve him , and to thrust this conceit on the world , that experimental observation is the standard of all goodness and morality : but i believe you will agree with me in this , that this is spoken rather like a virtuoso than a divine . there is another , who in his brief disquisition of the law of nature , hath refin'd upon both the former writers , and makes it his work to shew that the proof of natural laws or dictates of reason , can be drawn only from the use of our senses . he holds , that by the motion impress'd on the organs of our senses , god delineates the ideas or images of all moral actions on our minds . he thinks there is no notion of moral goodness or evil but what is communicated to us by these , and consequently it is not innate . tho' by the bye it is well worth our observing , that he freely grants , that ‡ beasts derive not all their knowledge from their senses , but are born with peculiar appetites and inclinations , and have natural instincts , or impressions stampt by god on their very natures . so unkind are these philosophick masters to their own species , as to grudge it the prerogative and excellency of a brute . they not only degrade mankind , but thrust them below the rank of irrational beings . but if you would know the particular way how moral sentiments are derived to us , they tell you , this is the method , and they admit of no other ; god makes external causes operate on our bodily organs , and by this operation and motion , in a certain and determinate manner , we attain to a notion of what is vitious or virtuous . it is by the influence of outward objects , and them only , that all principles of morality come to be known to us . but to disprove this , and at the same time to baffle the like doctrine of another late author , first , i ask , how can general notions of morality be produc'd by the external senses ? is there any cognation at all between abstract ideas of goodness and mere bodily objects ? can a man imagine that universal and complex apprehensions can be the off-spring of the particular matters of corporeal sense ? secondly , if this author and his friends be in the right , then those beings that are destitute of bodily sense can have no notion of good and evil. supposing angels to be incorporeal , morality is a thing not known to them ; nor is it known to separate souls , nor saints in heaven , nay not to god himself ; because these are exempted from bodily senses , and consequently they are not capable of understanding any moral propositions . thirdly , this opinion , that natural motion produces moral goodness , is such a confounding and jumbling together of physicks and ethicks , that none who have clear and distinct conceptions of things will admit of it . fourthly and lastly , this opinion makes all morality contingent and uncertain , for all natural and bodily motion ( on which he holds it depends ) is so : at one time or other it varies . external and corporeal causes are shifting and fickle : objects work on us differently , yea the operations of the same objects are not alwaies the same ; and therefore moral goodness , which is founded on these , is no fix'd thing , but is unsteady and floating : we know not where to have it , according to this author . these are the reasons why i cannot approve of this new method , which he hath taken to demonstrate the truth of morality , or rather to cashier and defeat it . which he chuses rather to do , than to acknowledge any inbred principle in the soul of man. i could have wish'd that mr. norris had not so contemptibly reflected on the inbred notions and characters of truth and goodness on mens minds , as to reproach them with the title of * mere iargon and unintelligible cant ; especially seeing one that hath larded some of his writings with so many unintelligible high-flown strains , and platonick gibberish , ( and even in the present matter which is before us talks of the presentialness of the ideal world to our souls , which is the divine essence , wherein we see and understand all things ) might have been more favourable in his censure . another late ingenious author will by no means hear of natural and congenite principles of morality , but roundly tells us in these express words , that † men come to the knowledge of moral principles and duties by tradition : their fathers taught them them , and their grandfathers their fathers , and so up to adam the common parent of all . and a little after he uses such language as this , moral duties are convey'd to all the world as spinning and weaving , and such like inventions . whereby he confounds the notions of natural and reveal'd religion , and yet it is observable that in those dialogues he first distinctly discourses of natural religion , and then of reveal'd . whence it is evident that he not only contradicts himself , but mightily gratifies the theist , whom he hath to deal with , and pretends to confute : but he not only baulks one of the greatest and strongest proofs we have of the truth of moral notions and offices , but he ridicules all morality , by setting it on no other bottom than what the trade of weavers and spinsters hath . thus we pull down that with our own hands which we pretend to build up ; and even whilst some among us are confuting of deism , they promote and advance it . there is another writer yet behind , who seems to shew himself as backward to own a natural principle of religion , as any of the forenam'd ones ; for he sticks not to say , that * there are no notions naturally imprinted on the mind ; for then , saith he , children and ideots would have them . but it is certain he might as strongly have argued , that there is no reason or prudence in mankind , because neither children nor ideots are observ'd to exercise these . the logick is every whit as good . and in another place , conformably to his denial of all practical principles in the mind of man , he speaks very doubtfully of virtue it self ; † the name or sound of virtue , saith he , is hard to be understood , it is liable to much uncertainty in its signification : and the thing it stands for is much contended about , and difficult to be known . and again , virtues and sins are words of uncertain signification , and among different men stand for different things . p. 24. at another time he confesses , that * he makes the law , whereby we judge of virtue and vice , to be nothing else but the consent of private men. and in the same place he is positive , that the measure of what is every where call'd and esteem'd virtue and vice , is approbation or dislike , praise or blame . and again , ‡ nothing else but that which hath the allowance of publick esteem is virtue . which words ( tho' he attempts to correct them in a later edition ) i am somewhat enclin'd to understand according to the plain and obvious meaning of them , and the rather , because it is probable , that as in other very considerable points , so here he symbolizes with the philosopher of malmsbury , in whose steps he affects to tread , and borrows some of his thoughts . for as he follows him in his opinion of the necessity of only one fundamental article of christian faith , and in his notion of thinking matter , and particularly in that of the likelyhood or possibility of the materiality of humane souls , and of their tendency ( on that principle ) to mortality , and in his contempt of some parts of the holy scripture , and in his avow'd disbelief of the resurrection of the same body , and in his ridiculing of the receiv'd explication of † the doctrine of the holy trinity , and in his general favouring of scepticism and infidelity , and in his denial of natural and inbred notions ; so likewise he seems to be an humble imitator of the foresaid philosopher , in his belief of the precarious and arbitrary nature of morality : tho' it is true in a flourish he pretends at another time , that morality as well as mathematicks may be demonstrated . surely that proposition aforemention'd , viz. nothing else but that which hath the allowance of publick esteem is virtue , may pass for the leviathan epitomiz'd . and here by the way i would observe this to you , that the persons who speak contemptibly of reveal'd religion or any part of it , are , if you look narrowly into them , and their writings , as deficient in their apprehensions and esteem of that which is natural and merely moral , which yet they so much pretend to cry up . whilst they strike at the principles of faith , and the fundamental articles and mysteries of christianity , they cut the sinews and take away the props of morality it self , and discard the true grounds and reasons of it . which shews that their design and project is against virtue in general , and that their aim is to put all out of order , to transpose and ranverse what ever hath any respect to religion , and to confound every thing belonging to it , and thereby to expose relgion it self , and to make sport for the atheistical and scoffing part of the world. the greater reason therefore is there that we should be settled in our minds concerning these things , and that we should confirm and establish our selves more and more in this necessary and important truth , ( which i have endeavour'd to make good ) that there are eternal and immutable reasons of good and evil , that there is in all immoral actions a repugnancy to a rule of right in our own breasts , as well as in the mind of our creator . this is the true account of moral righteousness , namely , that it is built on the nature of god , and of humane souls , and the universal behaviour of mankind . so that , to speak plainly , those that designedly set themselves against the doctrine of inbred principles of good and evil , detract from the divinity it self , and from the essential nature and guise of mankind . and we may assure our selves that such a perswasion is the most debauching principle in the world , and that those who wilfully and obstinately maintain it have a very ill design upon mankind . which was the only ground of my so free and plain dealing with them , for 't is in vain to palliate where we design to cure. it remains that in the last place i should shew the virtue and efficacy , the influence and usefulness of the premises : which might be done in several particulars , but i will offer only this one practical inference from the whole . let the doctrine discours'd of be a mighty incentive to all virtue and goodness . seeing these are consonant to our natural principles and dispositions , we have all the reason imaginable to comply with them . why should we contradict our own propensions , and be rebels to our selves ? as it is in natural motion , not crooked lines , but right and streight ones are aim'd at : so it is in morals , man's reasonable nature aims at that which is his direct and plain duty : and when he deviates from this right path , he acts against his true primitive temper and genius . let us consider then , that we ought to be virtuous , because our very nature obliges us to it . we are invited to be just and good by something that is within us , and by the intrinsick beauty of goodness it self . we should prize religion and a holy life , because they commend themselves to us by their own inherent and abstract worth . let us not be backward in the practice of virtue , seeing its own native excellency encourages us to it . those were curious and choise words of a † gentile writer , this is one great help and advantage , saith he , to virtue , to be made good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a congenite preparation : and such is the inbred principle , that i have been speaking of , whereby we are naturally enclin'd to live virtuously . for tho' ( as was said in the beginning of this discourse ) by the depravity deriv'd from our first progenitors , both our understandings and wills are miserably shatter'd ; yet these original impressions are not effaced , because they are of the very nature of man as he is a rational creature . therefore these cannot be wholly expung'd out of mens hearts , they are the indelible stamp of god on every soul. and the more conformable any man's life and actions are to them , the more clear and bright is his apprehension and judgment concerning the truth and reality , as well as the excellency of them . wherefore let us descend into our own breasts , and be acquainted with our selves : and by that means we shall come to find in our minds a stock of principles , which will very much endear religion to us : for as it will hugely please us to see a great part of our religion born in us and bred up with us , so it will be a powerful motive to us to exert those virtues which are so fitted to our natures , and , as i may say , were calculated for them . wherefore having this prevalent incitement , let us not be cold and indifferent in the practice of righteousness and holiness ; let us manfully break through all obstacles and impediments , and let us be vigorous and zealous in the waies of religion , even of that which god by an insite principle dictates to us : and the rather , because this is so considerable a step to and a part of that higher strain and improvement , which we are chiefly to be concern'd for , namely , the institution of the blessed iesus , our conformity to which is absolutely necessary in order to our salvation and happiness . to conclude , let us be stedfast and unmoveable in our duty , seeing the principles and reasons of it are such . and let it evidently appear in our lives , that the esteem and love we have for goodness and virtue are not passion , but reason ▪ not imagination , but solid judgment . the end . notes, typically marginal, from the original text notes for div a37996-e300 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . socrat ▪ apud platonem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de leg. & alibi . * quendam inesse humanae menti , & quidem naturali instinctu , divinitatis sensum , extra controversiam ponimus . calvin . instit . l. 1. c. 3. omnious inditum esse divinitus religionis semen experientia testatur . ibid. c. 4. * s. chrysost . hom. 12. ad pop. antioch . * iuv. sat. 11. * mat. 14. 2. * prov. 6. 17. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . de educat . pueror . ‡ sueton. in iul. caes. * neque enim unquam in tantum convalescet nequitia , nunquam sic contra virtutes conjurabitur , ut non sapientiaenomen venerabile & sacrum maneat . sen. epist. 14. † consensio omnium gentium jus naturae putanda est . tusc. q. l. 1. ‡ ethic. l. 5. c. 7. * prima & optima rerum natura piet tis est magistra ▪ quae nullo vocis ministerio , nullo usu literarum indigens , prop●iis ac tacitis viribus charitatem parentum pectoribus liberorum infundit . lib. 5. c. 4. solida virtus nascitur magis quàm fingitur . † de jure nat. & gent. l. 1. c. 6 , 7. † laert. in vit . pyrrh . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. laert. in aristip. ‡ tusc. q. lib. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret . haeret . fab. l. 1. † si autem papa erraret praecipiendo vitia , vel prohibendo virtutes , teneretur ecclesia credere vitia esse bona , & virtutes malas , nisi vellet contra conscientiam peccare . de sum. pontif . l. 4. c. 5. † lib. 1. ● . † de legibus naturae disquisitio philosoph . * demonstration of the divine authority of the law of nature . and his account of platonick philosophy . ‡ chap. 2. § 20. * reflections on the essay of humane understanding . † conference with ● theist . 2d part p. 36 , 37. * essay of humane understanding . book 1. chap. 2. † essay , b. 1. c. 3. p. 23. * essay , b. 2. c. 28. ‡ edition the first . † last letter to the bishop of worcester , pag. 361 , 362 , 363. † dio. cass. ●ist . rom. lib. 44. philosophicall fancies. written by the right honourable, the lady newcastle. newcastle, margaret cavendish, duchess of, 1624?-1674. this text is an enriched version of the tcp digital transcription a53057 of text r202988 in the english short title catalog (wing n865). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 124 kb of xml-encoded text transcribed from 60 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53057 wing n865 estc r202988 99863099 99863099 115281 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53057) transcribed from: (early english books online ; image set 115281) images scanned from microfilm: (thomason tracts ; 189:e1474[1]) philosophicall fancies. written by the right honourable, the lady newcastle. newcastle, margaret cavendish, duchess of, 1624?-1674. [24], 94, [2] p. printed by tho: roycroft, for j. martin, and j. allestrye, at the bell in st. pauls church-yard, london : 1653. partly in verse. the last leaf is blank. annotation on thomason copy: "may. 21.". reproduction of the original in the british library. eng conduct of life -early works to 1800. mind and body -early works to 1800. knowledge, theory of -early works to 1800. good and evil -early works to 1800. virtue -early works to 1800. a53057 r202988 (wing n865). civilwar no philosophicall fancies. written by the right honourable, the lady newcastle. newcastle, margaret cavendish, duchess of 1653 18822 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 tcp assigned for keying and markup 2001-00 apex covantage keyed and coded from proquest page images 2001-00 tcp staff (michigan) sampled and proofread 2001-00 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion philosophicall fancies . written by the right honourable , the lady newcastle . london , printed by tho : roycroft , for j. martin , and j. allestrye , at the bell in st. pauls church-yard , 1653. a dedication to fame . to thee , great fame , i dedicate this peece . though i am no philosopher of greece ; yet do not thou my workes of thoughts despise , because they came not from the ancient , wise . nor do not think , great fame , that they had all the strange opinions , wich we learning call . for nature's unconfin'd , and gives about her severall fancies , without leave , no doubt . shee 's infinite , and can no limits take , but by her art , as good a brain may make . although shee 's not so bountifull to me , yet pray accept of this epitome . an epistle to time . swift , ever-moving time , i write to thee , to crave thy pardon , if ill spent thou be . but i did chuse this way , thinking it best : for by my writing i do none molest . i injure none , nor yet disturb their way , i slander none , nor any one betray . if i do wast thee in a musing thought , yet i take paines , my braines constantly wrought . for in three weeks begun , and finisht all these philosophicall fancies , which i call . if thou thinkst much , that i should spend thee so , to write of that , i can but guesse , not know ; i le tell thee time , thou mayst bee worser spent , in wanton waies , which some call merriment . let me tell thee , this better pleaseth me , then if i spent thee in fine pageantry . a request to time . time , prethee be content , and let me write ; i le use thee better then the carpet knight , or amorous ladies , which doe dance , and play , casting their modesty , and fame away . i humbly cast mine eyes downe to the ground , or shut them close , while i a fancy found . and in a melancholy posture sit , with musing thoughts , till i more fancies get . besides , deare time , nature doth not me give such store of health , to hope i old shall live . then let me give my youth the most content , which is to write , and send it to the print . if any like my fancies when they 'r read , my time 's rewarded , though my body's dead . if they do not , my son'e will lye at rest , because my life did think , what 's harmlesse , best . an epistle to my braine . i wonder , braine , thou art so dull , when there was not a day , but wit past , through the yeare . for seven yeares 't is , since i have married bin ; which time , my braine might be a magazine , to store up wise discourse , naturally sent , in fluent words , which free , and easie went . if thou art not with wit inrich'd thereby , then uselesse is the art of memory . but thou , poor braine , hard ftozen art with cold , words seales , of wit , will neither print , nor hold . an epistle to a troubled fancy . fancies in sleep are visions , dreames we call , rais'd in the braine to sport themselves withall . sometimes they take delight to fright the minde , taking strange shapes , not like to natures kinde . after the soule they hunt , and run about , as from the body they would thrust it out . but if they are in humour kind , and good , in pleasing shapes before the minde they stood . an epistle to contemplation . i contemplating by a fires side , in winter cold , my thoughts would hunting ride . and after fancies they do run a race , if lose them not , they have a pleasant chase . if they do catch the hare , or kill the deere , they dresse them strait in verse , and make good cheere . an epistle to my musefull thoughts . thoughts , trouble not the soule with falling out , siding in factions , with feare , hope and doubt . but with the muses dance in measur'd feet , taking out all the fancies as you meet . some fancies are like wilde , and toyish girles , and some are sober , grave ; others are churles . let those that sober , sad , a pavin measure , corantoes are the lighter fancies pleasure . let churlish fancies dance with crabbed feet , in numbers odd , not even , smooth , nor sweet . another to the thoughts . my thoughts lye close imprison'd in the minde , unlesse through strange opinions passage finde . but when they finde a way , they run so fast , no reason can perswade to stay their hast . then they strait seek a credit for to win , perswading all they meet to follow them : and with their rhetoricke hope they to grow strong , striving to get beleife , as they go on . if contradiction chance to stop their way , they strait flye out , and oft times run away . and seldome they do back return again , to rally , or to muster in the brain . but the weak braine is forc'd more thoughts to raise , striving to get a victory of praise . reason , and the thoughts . thoughts , run not in such strange phantastick waies , nor take such paines to get a vulgar praise . the world will scorne , and say , you are all fooles , because you are not taught in common schooles . the world will think you mad , because you run not the same track , that former times have done . turn foolish thoughts , walke in a beaten path , or else the world ridiculously will laugh . reason forbeare , our study not molest , for wee do goe those waies that please us best . nature doth give us liberty to run , without a check , more swift far then the sun . but if we jar , and sometimes disagree , by thy disputes , we run unevenly . but prethee reason trouble us no more , for if you prate , wee 'l thrust you out of doore . to sir charles cavendish , my noble brother-in-law . sir , to forget to divulge your noble favours to me , in any of my works , were to murther gratitvde ; which i will never be guilty of : and though i am your slave , being manacl'd with chaines of obligation , yet my chaines feele softer then silke , and my bondage is pleasanter then freedome ; because i am bound to your selfe , who are a person so full of generosity , as you delight in bounty , and take pleasure to relieve the necessitated condition of your friends ; and what is freely given , is comfortably receiv'd , and a satisfaction to the minde . for , should a bountifull hand be joyn'd to repining thoughts , it would be like a gilded statue made of rotten wood . but your minde is the mint of virtues , which makes them currant coyne ; which i will never clip with a silent tongue , nor change with an unthankfull heart ; but locke it up with the key of admiration , in the chest of affection . i shall not feare to be turn'd out of your favour , though my deserts make me not worthy to dwell therein ; because you are so constant to charity , and so compassionate to misery ; so adverse to covetousnesse , so arm'd against mis-fortunes , so valiant in friendship , so victorious in naturall affections , as you are the conquerour of all merit . and may you ride in triumph on fame round the vniverse , untill the expiring thereof . thus doth your humble servant joy in your love , proud of your favour , glorie in your fame , and will die in your service . m. n. to the reader . noble readers , if this worke is not so well wrought , but that you may finde some false stitches ; i must let you understand it was huddl'd up in such hast , ( out of a desire to have it joyned to my booke of poems ) as i took not so much time , as to consider throughly ; for i writ it in lesse then three weekes ; and yet for all my hast , it came a weeke too short of the presse . besides my desire ( to have those works printed in england , which i wrote in england , before i leave england ) perswaded me to send it to the presse , without a further inlargement . but i imagine my readers will say , that there is enough , unless it were better . i can only say , i wish it were so good , as to give satisfaction : howsoever i pleased my selfe in the study of it . the table . of matter , and motion , page 1. of the forme , and the minde , 2. of eternall matter , 3. of infinite matter , 4. there is no proportion in nature , ib. of one kinde of matter , 5. of infinite knowledge , ib. there is no judge in nature , ib. of perfection , 6. of inequalities , ib. of unities , 8. of thin , and thick matter , ib. of vacuum , 9. the unity of nature , ib of division , 10 the order of nature , ib. of war , and no absolute power , 11. of power , ib. similizing the spirits , or innate motion , of operation , 13. of natural , or sensitive war . 14. of annihilation , ib. of life , 15. of change , 20. of youth , and growth , 21. of increasing , 22. of decay , 23. of dead , and death , 24. of locall shapes , 25. this visible motions in animals , vegetables , and minerals , 26. of the working of the severall motions of nature , 27. of the minde , 30. of their severall dances , and figures , 31. the sympathy , and antipathy of spirits , 33. the sympathy of sensitive , and rationall spirits in one figure , 36. the sympathy of the rationall , and sensitive spirits , to the figure they make , and inhabit , 37. of pleasure , and paine , 38. of the minde , ib. of thinking , or the minde , and thoughts , 41. of the motions of the spirits , 42. of the creation of the animall figure . 45. of the gathering of the spirits , 47. the moving of innate matter , 49. of matter , motion , and knowledge , or understanding , 52. of the animall figure , 54. what an animall is , 55. of sense , and reason , exercis'd in their different shapes , 56. of the dispersing of the rationall spirits , 63. of the senses , 64. of motion that makes light , 65. of opticks , ib. of the flowing of the spirits , 66. of motion , and matter , 67. of the braine , 68. of darknesse , ib. of the sun , 69. of the clouds , ib. of the motion of the planets , 70. of the motion of the sea , ib. i speak not here of deiaticall infinites , but of grosse infinites , such , as philosophers call chaos . of matter and motion . there is no first matter , nor first motion ; for matter and motion are infinite , and being infinite , must consequently be eternall ; and though but one matter , yet there is no such thing , as the whole matter , that is , as one should say , all . and though there is but one kinde of matter , yet there are infinite degrees of matter , as thinner and thicker , softer and harder , weightier and lighter ; and as there is but one matter , so there is but one motion , yet there are infinite degrees of motion , as swifter and slower ; and infinite changes of motion : and although there is but one matter , yet there are infinite of parts in that matter , and so infinites of figures : if infinite figures , infinite sizes ; if infinite sizes , infinite degrees of higness , and infinite degrees of smalnesse , infinite thicknesse , infinite thinnesse , infinite lightnesse , infinite weightinesse ; if infinite degrees of motion , infinite degrees of strengths ; if infinite degrees of strengths , infinite degrees of power , and infinite degrees of knowledge , and infinite degrees of sense . of the form , and the minde . as i sayd , there is but one matter , thinner and thicker , which is the forme , and the minde , that is , matter moving , or matter moved ; likewise there is but one motion , though slower or swifter moving severall wayes ; but the slower or weaker motions are no lesse motion , then the stronger or swifter . so matter that is thinnest or thickest , softest or hardest , yet it is but one matter ; for if it were divided by degrees , untill it came to an atome , that atome would still be the same matter , as well as the greatest bulk . but we cannot say smallest , or biggest , thickest or thinnest , softest or hardest in infinite . eternall matter . that matter which was solid , and weighty from all eternity , may be so eternally ; and what was spungie , and light from all eternity , may be so eternally ; and what had innate motion from eternity , may be so eternally ; and what was dull without innate motion from eternity , may be so eternally : for if the degrees could change , then there might be all thin , and no thicke , or all thicke , and no thin , all hard , no soft , and fluid , or all fluid , and no solidity . for though contracting and dilating may bring and joyne parts together , or separate parts asunder , yet those parts shall not be any other wayes , then by nature they were . of infinite matter . infinite matter cannot have exact forme , or figure , because it hath no limits : but being divided by motion into severall parts , those parts may have perfect figures , so long as those figures last ; yet these parts cannot be taken from the infinite body . and though parts may be divided in the body infinite , and joyned severall wayes , yet infinite can neither be added , nor diminished ; yet division is as infinite , as the matter divided . no proportion in nature . in nature there is no such thing , as number , or quantity ; for number , & quantity have only reference to division : neither is there any such thing as time in eternity ; for time hath no reference but to the present , if there be any such thing as present . of one kinde of matter . although there may be infinite degrees of matter , yet the nature , and kind of matter is finite : for infinite of severall kindes of matter would make a confusion . of infinite knowledge . there can be no absolute knowledge , if infinite degrees of knowledge ; nor no absolute power , if there be infinite degrees of strength : nor present , if infinite degrees of motion . no judge in nature . no intreaty , nor petition can perswade nature , nor any bribes an corrupt , or alter the course of nature . justly there can be no complaints made against nature , nor to nature . nature can give no redresse . there are no appeales can be made , nor causes determined , because nature is infinite , and eternall : for infinite cannot be confined , or prescribed , setled , or altered , rul'd , or dispos'd , because the effects are as infinite as the causes : and what is infinite , hath no absolute power : for what is absolute , is finite . finite cannot tel how infinite doth flow , nor how infinite matter moveth to and fro . for infinite of knowledge cannot guess of infinite of matter , more , or lesse : nor infinite of causes cannot finde the infinite effects of every kinde . of perfection . in infinite can no perfection be , for why ? perfection is in unity ? in infinite no union can combine , for that has neither number , point , nor line ; though infinite can have no figure , yet not lye all confu'sd in heaps together . of inequalities . if infinites have infinite degrees , and none a like to make equalities . as if a haire be cut with curious arts , innumerable , but unequall parts , and that not any part alike shall be , how shall we joyn , to make them well agree ? if every one is like it selfe alone , there cannot be , unlesse three equal ones . if one , and one make two ; and two , and two make foure , yet there must be two equall ones to make two , and two equall twos to make foure . and as two and one make three , yet there must be two equall ones joyned to a single one , to make three , or three equall single ones to joyn in three . the like is in weight , and measure , in motion and strength . of unities . in infinite if infinite degrees , then those degrees may meet in unities . and if one man should have the strength of foure , then foure to equal him will be no more . as if one line should be in four parts cut , shall equall the same lino together put ; so two and one , though odd , is three ; yet three and three shall equall be . like those that equall spaces backwards go , to those that 's forward , equalls them we know . like buckets in a well , if empty be , as one descends , the other ascends , we see so motions , though they 'r crosse , may well agree , as oft in musick make a harmony . there is no vacuity . in nature if degrees may equall be , all may be full , and no vacuity . as boxes small , & smaller may containe , so bigger , and bigger must there be again . infinite may run contracting , & dilating , still , still , by degrees without a separating . of thin , and thick matter . thus may thin matter into solid run , and by its motion , make thick matter turne . in severall wayes , and fashions , as it will , although dull matter of it selfe lye still : t is not , that solid matter moves in thin , for that is dull , but thin which moves therein . like marrow in the bones , or bloud in veines . or thinner matter which the bloud containes . like heat in fire , the effect is strait to burne , so matter thin makes solid matter run . of vacuum . if infinite inequallity doth run , then must there be in infinite vacuum . for what 's unequall , cannot joyned be so close , but there will be vacuity . the unity of nature . nature tends to unity , being but of a kinde of matter : but the degrees of this matter being thinner , and thicker , softer , and harder , weightier , and lighter , makes it , as it were , of different kinde , when t is but different degrees : like severall extractions , as it were out of one and the same thing ; and when it comes to such an extract , it turnes to spirits , that is , to have an innate motion . of division . the severall degrees of matter cause division by different motion , making severall figures , erecting , and dissolving them , according as their matter moves , this makes motion , and figure alwayes to be in war , but not the matter ; for it is the severall effects that disagree , but not the causes : for the eternall matter is allwayes in peace , as being not subject to change ; but motion , and figure , being subject to change , strive for superiority : which can never be , because subject to change . the order of nature . the reason , that there is not a confusion in nature , but an orderly course therein , is , the eternall matter is allwayes one , and the same : for though there are infinite degrees , yet the nature of that matter never alters . but all variety is made according to the severall degrees , & the severall degrees do palliate , and in some sense make an equality in infinite ; so as it is not the severall degrees of matter , that strive against each other , but severall motions drive them against one another . of war , and no absolute power . the reason , that all things make war upon one another , is , the severall (†) degrees of matter , the contradiction of motion , and the degrees , and the advantage of the shapes of (†) figures alwayes striving . of power . there is no absolute power , because power is infinite , and the infinitenesse hinders the absolutenesse : for if there were an absolute power , there would be no dispute ; but because there is no absolute power , there would be no dispute ; but because there is no absolute power , therefore there are disputes , and will be eternally : for the severall degrees of matter , motion , and figure strive for superiority , making faction by (†) sympathy , and fraction , by (†) antipathy . similizing the spirits , or innate matter . the spirits , or essences in nature are like quick-silver : for say it be fluid , it will part into little sphaericall bodyes , running about , though it be nere so small a quantity : and though they are sphaericall , yet those figures they make by severall , and subtle motion , may differ variously , and infinitely . this innate matter is a kind of god , or gods to the dull part of matter , having power to forme it , as it please : and why may not every degree of innate matter be , as severall gods , and so a stronger motion be a god to the weaker , and so have an infinite , and eternall government ? as we will compare motions to officers , or magistrates . the constable rules the parish , the mayor the constable , the king the mayor , and some higher power the king : thus infinite powers rule eternity . or againe thus , the constable rules the hundred , the mayor rules the city , the king the kingdome , and caesar the world . thus may dull matter over others rule , according as 't is † shap'd by motions tool . so innate matter governs by degree , according as the stronger motions be . of operation . all things in the world have an operative power ; which operation is made by sympatheticall motions , and antipatheticall motions , in severall figures . for the assisting operation is caused by one , the destructive operation by another ; like poyson , and cordialls , the one kills , the other cures : but operations are as infinite , as motions . naturall , or sensitive war . all naturall war is caused either by a sympatheticall motion , or an antipatheticall motion . for naturall warre , and peace proceed from selfe-preservation , which belongs only to the figure ; for nothing is annihilated in nature , but the particular prints , or severall shapes that motion makes of matter ; which motion in every figure strives to maintaine what they have created : for when some figures destroy others , it is for the maintenance or security of themselves : and when the destruction is , for food , it is sympatheticall motion , which makes a particular appetite , or nourishment from some creatures to others ; but an antipatheticall motion , that makes the destruction . of annihilation . there can be no annihilation in nature : not particular motions , and figures , because the matter , remaines hat was the cause of those motions and figures . as for particular figures , although every part is separated that made such a figure , yet it is not annihilated ; because those parts remaine that made it . so as it is not impossible but the same particular figures may be erected by the same motions , that joynd those parts , and in the matter may repeat the same motion eternally so by succession : and the same matter in a figure may be erected , and dispersed eternally . thus the dispersing of the matter into particular figures by an alteration of motion , we call death ; and the joyning of parts to create a figure , we call life . death is a separation , life is a contraction . of life . life is the extract , or spirit of common matter : ( † ) this extract is agile , being alwayes in motion ; for the thinnesse of this matter causes the subtelty of the quality , or property which quality , or property is to work upon all dull matter . this essence , or life , which are spirits of sense , move of themselves : for the dull part of matter moves not , but as it is moved thereby . their common motions are foure . atractive . retentive . digestive . expulsive . atractive is that which we call growth , or youth . retentive , is that we call strength . digestive is that we call health , that is an equall distribution of parts to parts , and agreeing of those sprits . expulsive is that which we call death , or decay . the attractive spirits gather , and draw the materialls together . the digestive spirits do cut and carve out every thing . the retentive do fit , and lay them in their proper places . the expulsive do pull down , and scatter them about . those spirits most commonly move according to the matter they worke on . for in spungy and in porous light matter , their motion is quick ; in solid , and weighty , their motion is slower . for the solid parts are not onely dull , and immoveable in themselves , but they hinder and * obstruct those spirits of sense , and though they cut and peirce through all , yet it is with more labour , and slower motion ; for their motions change according to the quantity and quality of that matter they meet with ; for that which is porous and spungy , the figures that they forme that matter in , are sooner made , and suddenlier destroyed , then that which is more combustible . this is the reason mineralls last longer then vegetables and animals , because that matter is both tougher and harder to worke on , then vegetables and animals are . these sensitive spirits we may similize to severall workmen , being alwayes busily imployed , removing , lifting , carrying , driving , drawing , digging , and the like . and although these spirits are of substance thinner then dull matter , yet they are stronger by reason of their subtlety , and motion , which motion gives them power : for they are of an acute quality , being the vitrioll , as it were , of nature , cut and divide all that opposeth their way . now these spirits although they be infinite , yet we cannot thinke them so grosse an infinite , as combustible matter , yet those thinner infinites may cut , and carve the thicker infinites all into severall figures : like as aqua-fort is will eate into the hardest iron , and divide it into small parts . as i have sayd before , the spirits of life worke according as the matter is , for every thing is shap'd according to the solidity of the matter ; like as a man which builds a house , makes the beames of the house of such wood , which is tough , and strong , because he knows otherwise it will breake , by reason of the great weight they are to bear ; but to make laths he takes his wood and cuts it thin , that the nayls may easier passe through , so joyning and fitting severall forts to proper uses to build his house . or like a cooke when he 's to raise a pye , must take stiffe dough ; for otherwise it will not onely fall before it be finished , but it cannot be raised , and to make the lids to cover his pye , hee must use a softer paste , otherwise it will not rowle thinn ; thus a stiffe paste is not fit for a lid , nor a thinner paste for to raise a pye ; it may make a cake , or so . so the spirits of life must make figures , as the matter is fit , and proper thereto , for the figure of man or the like ; the spirits of life take the solid and hard matter for the * bones : the glutinous matter for the sinews , nerves , muscles . and the like ; and the oyly matter for flesh , fat , marrow . so the fluid for blood , and such like matter . and the spirits themselves do give this dull matter , motion , not onely in the building of the figure , but to make the figure move when it is built . now the spirits of life , or lively spirits do not onely move dull and in moving matter , but makes that matter to move , and worke upon others ; for some kinde of figures shall make † another to resemble it selfe , though not just be as it selfe is made , but as the shadow like the substance ; for it workes as a hand that is guided by another , and not of its owne strength : that is the reason , arts have not so much persection as nature . the copy is not so lively as the originall ; for the spirits of life move , and work of their own strength , and the dull matter by the strength of the spirits . of change . the change of motion in severall figures makes all change and difference in the world , and their severall properties and effects thereto . and that which we call death , or corruption , is not * an absence of life , but an expulsive motion which doth annihilate those figures , that erecting motion hath made . so death is an annihilation of the print , not of the mould of figures ; for the moulds of those figures of mankinde , beast , or plant , of all kinds whatsoever , shall never be annihilated so long as motion and matter last , which may alwayes be ; for the mould of all figures is in the power of motion , and the substance of matter . of youth , or growth . thus spirits of sense work according to the substance of the matter : for if the matter be porous and light , they form those figures quicker , and dissolve them suddenly : but if their matter be solid and hard , they worke slower , which makes some figures longer ere they come to perfection , and not so easily undone . and if their strength be too weake for the matter they worke upon , as wanting helpe , then the figure is imperfect , and mishapen , as we say . this is the reason animals & vegetables , which are young , have not so great strength as when they are full growne ; because there are fewer spirits , and the materialls are loose and unsetled , not knockt close : but by degrees more spirits gather together , which helpe to forward their worke , bring in materialls by food , setling them by nourishment , carrying out by evacuations that matter that is unusefull , and that rubbish and chips , as i may say , which would hinder their motion . if they bring in unusefull matter , their figure increases not , as we say , thrives not . and if they carry out the principall materials , the figure decayes , and falls downe . but those parts of matter which are not spirits , do not carry that part of matter which is spirit , but the spirits carry the dull matter . thus the spirits , the innated matter , move in dull matter , and dull matter moveth by the spirits ; and if the matter be fine , and not grosse , which they build withall , and their motion be regular , then the figure is beautifull and well proportioned . of increasing . the reason that the corruption of one figure is the cause of making of another of the same kinde , is , not onely , that it is of such a tempered matter that can onely make such a kinde of figure ; but that the spirits make figures according to their strength : so that the spirits that are in the seed , when they have undone the figure they are in , by a generall expulsion , which we call corruption , they begin to create againe another figure of the same kinde , if no greater power hinder it . for the matter that is proper , to make such like figures , is fitted , or temper'd to their strengths . so as the temper of the matter , and the strength of the spirits , are the erectors of those figures eternally . and the reason , that from one seed , lesse , or more numbers are increased and raisd , is , that though few begin the work , more will come to their help ; and as their numbers are increased , their figures are more , or lesse , weaker , or stronger . of decay . when spirits of life have created a figure , and brought it to perfection ; if they did not pull it down again they would be idle having no work to do ; and idlenesse is against the nature of life , being a perpetuall mption . for as soon as a figure is perfected , the spirits generally move to an expulsive motion . this is the reason , that age hath not that strength as full-growth : but like an old house falling down by degrees , shed their haires or leaves , instead of tiles , the windowes broke downe , and stopped with rubbish . so eyes in animals grow hollow and dimme . and when the foundation of a house is loose , every little wind shakes it . so when the nerves being slack , and the muscles untyed , and the joynts unhing'd , the whole body is weak , and tottering , which we call palsies : which palsies , as the wind , shakes . the blood , as the springe dries up , rheumes as raine fals down , and vapours , as dust , flye up . of dead , and death . dead is , where there is a generall alteration of such motion , as is proper to such figures . but death is an annihilation of that print , or figure , by an expulsive motion : and as that figure dissolves , the spirits disperse about , carrying their severall burthens to the making of other figures . like as a house that is ruin'd by time , or spoyled by accident ; the severall materials are imployed to other uses ; sometimes to the building of an house again . but a house is longer a building then a pulling down , by reason of the cutting , carving , laying , carrying , placing , and fitting every part to make them joyn together ; so all the works of nature are sooner dissolv'd then created . of locall shapes . some shapes have power over others , but t is not alwaies in the size , or bulck of the figure , but in the manner of their formes that gives advantage , or disadvantage . a little mouse will run through the snowt of a great elephant : a little flye will sting a great figure to death ; a worm will wind through a thick body ; the lions force lies in his clawes , the horses in his hoofe , the dogs in his teeth , the bulls in his hornes , and mans in his armes , and hands ; birdes in their bills , and talons : and the manner of their shapes gives them severall properties , or faculties . as the shape of a bird causes them to flye , a worm to creep , the shape of a beast to run , the shape of fish to swim ; yet some flye swifter , and higher then others , as their wings are made : so some run nimbler then others , according as their limbs are made ; and some swim glider then others , according as their fins are made . but man surpasses the shape of all other creatures ; because he hath a part , as it were , of every shape . but the same motion , and the same matter , without the shape , could not give such externall properties ; since all internall properties are wrought out of dull matter . so as it is their shapes , joyned with such motions proper thereunto , that give strength , & agilenesse . but the internall qualities may be alike in every figure ; because rationall spirits worke not upon dull matter , but figures themselves . the visible motion in animals , vegetables , and minerals . the externall motions of animals are , running , turning , winding , tumbling , leaping , jumping , shoving , throwing , darting , climbing , creeping , drawing , heaving , lifting , carrying , holding , or staying , piercing , digging flying , swimming , diving . the internall motion , is , contriving , directing , examining , comparing , or judging , contemplating , or reasoning , approving , or disapproving , resolving . from whence arise all the passions , and severall dispositions . these , and the like , are the visible , internall motions in animals . the internall motions of vegetables , and minerals , are in operation ; as , contracting , dilating ; which is attractive , retentive , digestive , expulsive . the vegetables externall motion , is , increasing , decreasing , that is enlarging , or lasting ; although there may be matter not moving , yet there is no matter , which is not moved . of the working of severall motions of nature . motions do work according as they finde matter , that 's fit , and proper for each kinde . sensitive spirits work not all one way , but as the matter is , they cut , carve , lay . joyning together matter , solid light , and build , & form some figures streight upright ; or make them bending , and so jutting out : and some are large , and strong , and big about . and some are thick , and hard , and close unite ; others are flat , and low , and loose , and light . but when they meet with matter , fine , and thin , then they do weave , as spiders when they spin : all that is woven is soft , smooth , thin things , as flowry vegetables , & animall skins . observe the graine of every thing , you le see , like inter-woven threads lye evenly . and like to diaper , & damask wrought , in severall workes , that for our table 's bought . or like to carpets which the persian made , or sattin smooth , which is the florence trade . some matter they ingrave , like ring , and seale , which is the stamp of natures common-weale . t is natures armes , where she doth print on all her works , as coyne that 's in the mint . some severall sorts they joyn together glu'd . as matter solid , with some that 's fluid . like to the earthly ball , where some are mixt of severall sorts , although not fixt . for though the figure of the earth may last longer then others ; yet at last may waste . and so the sun , and moon , and planets all , like other figures , at the last may fall . the matter 's still the same , but motion may alter it into figures every way : yet keepe the property , to make such kind of figures fit , which motion out can find . thus may the figures change , if motion hurles that matter of her waies , for other worlds . of the minde . there is a degree of stronger spirits then the sensitive spirits , as it were the essence of spirits ; as the spirit of spirits : this is the minde , or soule of animalls . for as the sensitive spirits are a weak knowledge , so this is a stronger knowledge . as to similize them , i may say , there is as much difference betwixt them , as aqua fortis , to ordinary vitrioll . these rationall spirits , as i may call them , worke not upon dull matter , as the sensitive spirits do ; but only move in measure , and number , which make figures ; which figures are thoughts , as memory , understanding , imaginations , or fancy , and remembrance , and will . thus these spirits moving in measure , casting , and placing themselves into figures make a consort , and harmony by numbers . where the greater quantity , or numbers , are together of those rationall spirits , the more variety of figure is made by their severall motion , they dance severall dances according to their company . of their severall dances , or figures . what object soever is presented unto them by the senses , they straite dance themselves into that figure ; this is memory . and when they dance the same figure without the helpe of the outward object , this is remembrance when they dance figures of their owne invention , ( as i may say ) then that is imagination or fancie . understanding is when they dance perfectly ( as i may say ) not to misse the least part of those figures that are brought through the senses . will is to choose a dance , that is to move as they please , and not as they are perswaded by the sensitive spirits . but when their motion and measures be not regular , or their quantity or numbers sufficient to make the figures perfect , then is the minde weak and infirme , ( as i may say ) they dance out of time and measure . but where the greatest number of these , or quantity of these essences are met , and joyn'd in the most regular motion , there is the clearest understanding , the deepest judgement , the perfectest knowledge , the finest fancies , the more imagination , the stronger memory , the obstinatest will . but sometimes their motions may be regular ; but society is so small , so as they cannot change into so many severall figures : then we say he hath a weak minde , or a poor soule . but be their quantity or numbers few or great , yet if they move confusedly , and out of order , wee say the minde is distracted . and the reason the minde , or soule is improveable , or decayable , is , that the quantity or numbers are increaseable , or decreaseable , and their motions regular , and irregular . a feaver in the body is the same motion amongst the sensitive spirits , as madnesse is in the minde amongst the rationall spirits . so lkewise paine in the body is like those motions , that make griefe in the minde . so pleasure in the body is the like motions , as make delight , and joy in the minde , all convulsive motions in the body , are like the motions that cause feare in the minde . all expulsive motions amongst the rational spirits , are a dispersing their society ; as expulsity in the body , is the dispersing of dull matter by the sensitive spirits . all drugs have an opposite motion to the matter they work on , working by an expulsive motion ; and if they move strongly , having great quantity of spirits gathered together in a little dul matter , they do not only cast out superfluous matter , but pul down the very materials of a figure . but al cordials have a sympatheticall motion to the matter they meet , giving strength by their help to those spirits they finde tired : ( as one may say ) that it is to be over-power'd by opposite motions in dull matter . the sympathy , and antipathy of spirits . pleasure , and delight , discontent , and sorrow , which is love , and hate , is like light , and darknesse ; the one is a quick , equall , and free motion ; the other is a slow , irregular , and obstructed motion . when there is the like motion of rationall spirits in opposite figures , then there is a like understanding , and disposition . just as when there is the like motion in the sensitive spirits , then there is the like constitution of body . so when there is the like quantity laid in the same symmetry , then the figures agree in the same proportions , and lineaments of figures . the reason , that the rationall spirits in one figure , are delighted with the outward forme of another figure , is , that the motions of those sensitive spirits which move in that figure agree with the motion of the rationall spirits in the other . this is love of beauty ; and when the sensitive motions alter in the figure of the body , and the beauty decaies , then the motion of the rationall spirits alter , and the love , or goodliking ceases . if the motion of the rationall spirits are crosse to the motion of the sensitive spirits , in opposite figures , then it is dislike . so if the motion be just crosse , and contrary , of the rationall spirits in opposite figures , it is hate ; but if they agree , it is love . but these sympathies , which are made only by a likenesse of motions without an intermixture , last not longe ; because those spirits are at a distance , changing their motion without the knowledge , or consent of either side . but the way that the rationall spirits intermix , is , through the organs of the body , especially the eyes , and eares , which are the common doors , which let the spirits out , and in . for the vocall , and verbal motion from the mouth , carry the spirits through the eares down to the heart , where love , and hate is lodged . and the spirits from the eyes issue out in beames , and raies ; as from the sun , which heat , or scorch † the heart , which either raise a fruitful crop of love , making the ground fertile , or dries it so much , as makes it insipid , that nothing of good will grow there , unlesse stinking weeds of hate : but if the ground be fertile , although every crop is not so rich , as some , yet it never growes barren , unlesse they take out the strength with too much kindness ; as the old proverb , they kill with too much kindnesse ; which murther is seldome committed . but the rationall spirits † are apt to take surfet , as wel as sensitive spirits , which makes love , and good-will , so often to be ill rewarded , neglected , and disdain'd . the sympathy of sensitive , and rationall spirits in one figure . there is a stronge sympathy , and agreement , or affection ( as i may say ) betwixt the rationall spirits , and the sensitive spirits joyned in one figure : like fellow-labourers that assist one another , to help to finish their work . for when they disagree , as the rationall spirits will move one way sometimes , and the sensitive spirits another ; that is , when reason strives to abate the appetite of the senses ; yet it is by a loving direction , rather to admonish them by a gentle contrary motion for them to imitate , and follow in the like motions ; yet it is , as they alwayes agree at last ; like the father , and the son . for though the father rules by command , and the son obeies through obedience , yet the father out of love to his son , as willing to please him , submits to his delight , although (†) it is against his liking . so the rationall spirits oftimes agree with the motions of the sensitive spirits , although they would rather move another way . the sympathy of the rationall and sensitive spirits , to the figure they make , and inhabit . all the externall motion in a figure , is , by the sensitive spirits ; and all the internall , by the rationall spirits : and when the rationall , and sensitive spirits , disagree in opposite figures , by contrary motion , they oft war upon one another ; which to defend , the sensitive spirits , and rationall spirits , use all their force , and power in either figure ; to defend , or to assault , to succour , or to destroy , through an aversion made by contrary motions in each other . now the rationall spirits do not only choose the materialls for their defence , or assault , but do direct the sensitive spirits in the management thereof ; and according to the strength of the spirits of either side , the victory is gain'd , or lost . if the body be weak , there is lesse sensitive spirit , if the direction be not advantageous , there is lesse rationall spirit . but many times the alacrity of the rationall and sensitive spirits , made by moving in a regular motion , overcomes the greater numbers , being in a disorder'd motion . thus what is lost by scarcity , is regain'd by conformity and unity . of pleasure , and paine . all evacuations have an expulsive motion ; if the expulsive motion is regular , t is pleasure , if irregular , t is paine . indeed , all irregular , and crosse motion , is paine ; all regular motion is pleasure , and delight , being a harmony of motion , or a discord of motion . of the minde . imagine the rationall essence , or spirits , like little sphericall bodies of quick-silver several ways (†) placing themselves in several figures , sometimes moving in measure , and in order , and sometimes out of order : this quick-silver to be the minde , and their severall postures made by motion , the passions , and affections ; or all that is moving in a minde , to expresse those severall motions , is onely to be done by guesse , not by knowledge , as some few i will guesseat . love is , when they move in equall number , and even measure . hate is an opposite motion : feare is , when those small bodies tumble on a heap together without order . anger is , when they move without measure , and in no uniforme figure . inconstancy is , when they move swistly severall wayes . constancy is a circular motion . doubt , and suspition , and jealousie , are , when those small bodies move with odd numbers . hope is when those small bodies move like wilde geese , one after another . admiration is , when those sphericall bodies gather close together , knitting so , as to make such a circular figure ; and one is to stand for a center or point in the midst . humility is a creeping motion . joy is a hopping , skipping motion . ambition is a lofty motion , as to move upwards , or * higher then other motions . coveting , or ambition is like a flying motion , moving in severall figures like that which they covet for ; if they covet for fame , they put themselves into such figures , as letters do , that expresse words , which words are such praises as they would have , or such figures as they would have statues cutt , or pictures drawne : but all their motion which they make , is according to those figures with which they sympathize and agree : besides , their motion and figures are like the sound of musick ; though the notes differ , the cords agree to make a harmony : so several symmetries make a perfect figure , severall figures make a just number , and severall quantities or proportions make a just weight , and severall lines make an even measure : thus equall may be made out of divisions eternally , and infinitely . and because the figures and motions of the infinite spirits which they move , and make , are infinite , i cannot give a finall description : besides , their motion is so subtle , curious , and intricate , as they are past finding out . some naturall motions work so curious fine , none can perceive , unlesse an eye divine . of thinking , or the minde , and thoughts . one may think , and yet not of any particular thing ; that is , one may have sense , and not thoughts : for thoughts are when the minde takes a particular notice of some outward object , or inward idea ; but thinking is only a sense without any particular notice . as for example ; those that are in a great feare , and are amazed , the minde is in confus'd sense , without any particular thoughts : but when the minde is out of that amaze , it fixes it selfe on particulars , and then have thoughts of past danger ; but the minde can have no particular thought of the amaze ; for the minde cannot call to minde that which was not . likewise when we are asleep , the mind is not out of the body , nor the motion that makes the sense of the minde ceast , which is thinking ; but the motion that makes the thoughts therein work upon particulars . thus the minde may bee without thoughts , but thoughts cannot be without the minde : yet thoughts go out of the minde very oft , that is , such a motion to such a thing is ceast ; and when that motion is made again , it returns . thus thinking is the minde , and thoughts the effect thereof : thinking is an equall motion without a figure , or as when we feele heat , and see no fire . of the motions of the spirits . if it be , as probably it is , that all sensitive spirits live in dull matter ; so rationall spirits live in sensitive spirits , according to the shape of those figures that the sensitive spirits form them . the rationall spirits by moving severall waies , may make severall kindes of knowledge , and according to the motions of the sensitive spirits in their severall figures they make , though the spirits may be the same , yet their severall motions may be unknown to each other . like as a point , that writes upon a table-book , which when the letter that was writ thereon , is rub'd out , the table is as plain , as if there was never any letter thereon ; but though the letters are out , yet the table-book , and pen remaine . so although this motion is gone , the spirit , and matter remaine ; but if those spirits make other kindes of motions , like other kindes of letters , or language , those motions understand not the first , nor the first understands not them , being as severall languages . even so it may be in a sound ; for that kind of knowledge the figure had in the sound , which is an alteration of the motion of the rationall spirits , caus'd by an alteration of the motion of the sensitive spirits in dull matter : and by these disorderly motions , other motions are ru'bd out of the table-book , which is the matter that was moved . but if the same kind of letters be writ in the same place again ; that is , when the spirits move in the same motion , then the same knowledge is in that figure , as it was before ; the other kind of knowledge , which was made by other kind of motion , is rub'd out ; which severall knowledge is no more known to each other , then severall languages by unlearned men . and as language is still language , though not understood , so knowledge is still knowledge , although not generall ; but if they be that , we call dead , then those letters that were rubbed out , were never writ again ; which is , the same knowledge never returnes into the same figure . thus the spirits of knowledge , or the knowledge of spirits , which is their severall motions , may be ignorant , and unacquainted with each other : that is , that some motion may not know how other motions move , not only in several spirits , but in one and the same spirit ; no more then every effect can know their cause : and motion is but the effect of the spirits , which spirits are a thin , subtle matter : for there would be no motion if there were no matter ; for nothing can move : but there may be matter without selfe-motion , but not selfe-motion without matter . matter prime knowes not what effects shall be , or how their severall motions will agree . because † t is infinite , and so doth move eternally , in which nothing can prove . for infinite doth not in compasse lye , nor hath eternall lines to measure by . knowledge is there none , to comprehend that which hath no beginning , nor no end . perfect knowledge comprises all can be , but nothing can comprise eternity . destiny , and fates , or what the like we call , in infinites they no power have at all . nature hath generosity enough to give all figures case , whilst in that form they live . but motion which innated matter is by running crosse , each severall paines it gives . of the creation of the animall figure . the reason , † that the sensitive spirits , when they begin to create an animal figure , the figure that is created feels it not , untill the modell be finished , that is , it cannot have an animall motion , untill it hath an animall figure ; for it is the shape which gives it locall motion : and after the fabrick is built , they begin to furnish it with † strength , and inlarge it with growth , and the rationall spirit which inhabits it , chooseth his room , which is the head ; and although some rationall spirits were from the first creating it , yet had not such motions , as when created : besides , at first they have not so much company , as to make so much change , as to take parts , like instruments of musick , which cannot make so much division upon few strings as upon more . the next , the figure being weak , their motions cannot be strong ; besides , before the figure is inlarged by growth , they want room to move in . this is the reason , that new-borne animalls seeme to have no knowledge , especially man ; because the spirits do neither move so strong , nor have such variety of change , for want of company to make a consort . yet some animalls have more knowledge then others , by reason of their strength , as all beasts know their dams , and run to their dugs , and know how to suck as soone as they are borne ; and birds and children , and the like weak creatures , such do not . but the spirits of sense give them strength , and the spirits of reason do direct them to their food , (†) & the spirits of sense give them taste , and appetite , and the spirits of reason choose their meat : for all animall creatures are not of one dyet , for that which will nourish one , will destroy another . the gathering of spirits . if the rationall spirits should enter into a figure newly created , altogether , and not by degrees , a childe ( for example ) would have as much understanding and knowledge in the womb , or when it is new-borne , as when it is inlarged and fully grown . but we finde by experience there are severall sorts and degrees of knowledge and understanding , by the recourse of spirits : which is the reason , some figures have greater proportion of understanding and knowledge , and sooner then others ; yet it is increased by degrees , according as rationall spirits increase . like as children , they must get strength before they can go . so learning and experience increase rationall spirits , as food the sensitive : but experience and learning is not alwayes tyed to the eare ; for every organ and pore of the body is as severall doores to let them in and out : for the rationall spirits living with the sensitive spirits , come in , and go out with them , but not in equall proportion , but sometimes more , sometimes fewer : this makes understanding more perfect in health then in sicknesse , and in our middle age , more then in the latter age : for in age and sicknesse there is more carryed out , then brought in . this is the reason , children have not such understanding , but their reason increaseth with their yeares . but the rationall spirits may be similized † to a company of good fellows , which have pointed a meeting ; and the company coming from severall places , makes their time the longer ere their numbers are compleated , though many a braine is disappointed ; but in some figures the rooms are not commodious to move in , made in their creation , for want of helpe : those are changelings , innocents , or naturall fooles . the rationall spirits seem most to delight in spungy , soft , and liquid matter ; as in the blood , brain , nerves , and in vegetables ; as not only being neerest to their own nature , but having more room to move in . this makes the rationall spirits to choose the head in animals , for their chiefe room to dance their figures in : (†) for the head is the biggest place that hath the spungy materialls ; thus as soon as a figure is created , those rationall spirits choose a room . the moving of innate matter . though motion makes knowledge , yet the spirits give motion : for those spirits , or essences , are the guiders , governours , directers ; the motions are but their instruments , the spirits are the cause , motion but an effect therefrom : for that thin matter which is spirits , can alter the motion , but motion cannot alter the matter , or nature of those essences , or spirits ; so as the same spirits may be in a body , but not one and the same knowledge , because not the same motion , that made that knowledge . as for example ; how many severall touches belong to the body ? for every part of the body hath a severall touch , which is a severall knowledge belonging to every severall part ; for every severall part doth not know , and feele every severall touch . for when the head akes , the heele feels it not , but only the rationall spirits which are free from the incumbrance of dull matter , they are agile , and quick to take notice of every particular touch , in , or on every part of the figure . the like motions of a paine in the body . the like motion of the rationall spirits , we call a griefe in the mind ; for touch in the body , is a thought in the mind ; and to prove it is the like motion of the rationall spirits to the sensitive , which makes the knowledge of it , is , that when the rationall spirits are busily moved with some fantasmes , if any thing touches the body , it is not known to the rationall spirits , because the rationall spirits move not in such a motion , as to make a thought in the head , of the touch in the heele , which makes the thoughts to be as senselesse of that touch , as any other part of the body , that hath not such paines made by such motions . and shall we say , there is no sense in the heele , because no knowledge of it in the head ? we may as well say , that when an object stands just before an eye that is blind , either by a contrary motion of the thoughts inward , by some deep contemplation , or otherwise : we may as well say there is no outward object , because the rationall spirits take no notice of that object ; t is not , that the stronger motion stops the lesse , or the swifter , the flower ; for then the motions of the planets would stop one anothers course . some will say , what sense hath man , or any other animall when they are dead ? it may be answered , that the figure , which is a body , may have sense , but not the animall ; for that we call an animall , is such a temper'd matter joyn'd in such a figure , moving with such kind of motions ; but when those motions do generally alter , that are proper to an animall , although the matter , and figure remain , yet it is no longer an animall , because those motions that help it to make an animall are ceas'd : so as the animall can have no more knowledge of what kind of sense the figure hath , ( because it is no more an animall ) then an animall , what sense dust hath . and that is the reason , that when any part is dead in an animall , if that those motions that belonged to the animall , are ceas'd in that part , which alter it from being a part of the animall , and knowes no more what sense it hath , then if a living man should carry a dead man upon his shoulders , what sense the dead man feels , whether any , or no . of matter , motion , and knowledge or understanding . whatsoever hath an innate motion , hath knowledge ; and what matter soever hath this innate motion , is knowing : but according to the severall motions , are severall knowledges made ; for knowledge lives in motion , as motion lives in matter : for though the kind of matter never alters , yet the manner of motions alters in that matter : and as motions alter , so knowledge differs , which makes the severall motions in severall figures , to give severall knowledge . and where there is a likenesse of motion , there is a likenesse of knowledge : as the appetite of sensitive spirits , and the desire of rationall spirits are alike motions in severall degrees of matter . and the touch in the heel , or any part of the body else , is the like motion , as the thought thereof in the head ; the one is the motion of the sensitive spirits , the other in the rationall spirits , as touch from the sensitive spirits : for thought is only a strong touch , & touch a weake thought . so sense is a weak knowledge , and knowledge a strong sense , made by the degrees of the spirits : for animall spirits are stronger ( as i sayd before ) being of an higher extract ( as i may say ) in the chymistry of nature , which makes the different degrees in knowledge , by the difference in strengths and finenesse , or subtlety of matter . of the animall figure . whatsoever hath motion hath sensitive spirits ; and what is there on earth that is not wrought , or made into figures , and then undone again by these spirits ? so that all matter is moving , or moved , by the movers ; if so , all things have sense , because all things have of these spirits in them ; and if sensitive spirits , why not rationall spirits ? for there is as much infinite of every severall degree of matter , as if there were but one matter : for there is no quantity in infinite ; for infinite is a continued thing . if so , who knowes , but vegetables and mineralls may have some of those rationall spirits , which is a minde or soule in them , as well as man ? onely they want that figure ( with such kinde of motion proper thereunto ) to expresse knowledge that way . for had vegetables and mineralls the same shape , made by such motions , as the sensitive spirits create ; then there might be wooden men , and iron beasts ; for though marks do not come in the same way , yet the same marks may come in , and be made by the same motion ; for the spirits are so subtle , as they can passe and repasse through the solidest matter . thus there may be as many severall and various motions in vegetables and mineralls , as in animals ; and as many internall figures made by the rationall spirits ; onely they want the animall , to expresse it the animall way . and if their knowledge be not the same knowledge , but different from the knowledge of animalls , by reason of their different figures , made by other kinde of motion on other tempered matter , yet it is knowledge . for shall we say , a man doth not know , because hee doth not know what another man knows , or some higher power ? what an animall is . an animall is that which wee call sensitive spirit ; that is , a figure that hath locall motion ; that is , such a kinde of figure with such kinde of motions proper thereunto . but when there is a generall alteration of those motions in it , then it is no more that we call animall ; because the locall motion is altered ; yet we cannot knowingly say , it is not a sensitive creature , so long as the figure lasts : besides when the figure is dissolved , yet every scattered part may have sense , as long as any kinde of motion is in it ; and whatsoever hath an innate motion , hath sense , either increasing or decreasing motion ; but the sense is as different as the motions therein , because those properties belonging to such a figure are altered by other motions . of sense and reason exercised in their different shapes . if every thing hath sense and reason , then there might be beasts , and birds , and fish , and men : as vegetables and minerals , had they the animall shape to expresse that way ; and vegetables & minerals may know , as man , though like to trees and stones they grow . then corall trouts may through the water glide , and pearled menows swim on either side ; and mermayds , which in the sea delight , might all be made of watry lillies white ; set on salt watry billows as they flow , which like green banks appeare thereon to grow . and marriners i th' midst their shipp might stand , in stead of mast , hold sayles in either hand . on mountaine tops the golden fleece might feed , some hundred yeares their ewes bring forth their breed . large deere of oake might through the forrest run , leaves on their heads might keepe them from the sun ; in stead of shedding hornes , their leaves might fall , and acornes to increase a wood of fawnes withall . then might a squerrill for a nut be crackt , if nature had that matter so compact : and the small sprouts which on the husk do grow , might be the taile , and make a brushing show . then might the diamonds which on rocks oft lye , be all like to some little sparkling flye . then might a leaden hare , if swiftly run , melt from that shape , and so a (†) pig become . and dogs of copper-mouths sound like a bell ; so when they kill a hare , ring out his knell . hard iron men shall have no cause to feare to catch a fall , when they a hunting were . nor in the wars should have no use of armes , nor fear'd to fight ; they could receive no harmes . for if a bullet on their breasts should hit , fall on their back , but strait-waies up may get . or if a bullet on their head do light . may make them totter , but not kill them quite . and stars be like the birds with twinckling wing , when in the aire they flye , like larks might sing . and as they flye , like wandring planets shew , their tailes may like to blazing comets grow . when they on trees do rest themselves from flight , appeare like fixed stars in clouds of night . thus may the sun be like a woman faire , and the bright beames be as her flowing haire . and from her eyes may cast a silver light , and when she sleeps , the world be as dark night . or women may of alabaster be , and so as smooth as polisht ivory . or , as cleer christall , where heartes may be shown , and all their falsehoods to the world be known . or else be made of rose , and lillies white , both faire , and sweet , to give the soule delight . or else bee made like tulips fresh in may , by nature drest , cloath'd severall colours gay . thus every yeare there may young virgins spring , but wither , and decay , as soon agen . while they are fresh , upon their breast might set great swarmes of bees , from thence sweet honey get . or , on their lips , for gilly-flowers , flies drawing delicious sweet that therein lies . thus every maid , like severall flowres shew , not in their shape , but like in substance grow . then teares which from oppressed hearts do rise , may gather into clouds within the eyes : from whence those teares , like showres of raine may flow upon the bancks of cheeks , where roses grow . after those showres of raine , so sweet may smell , perfuming all the aire , that neer them dwell . but when the sun of joy , and mirth doth rise , darting forth pleasing beames from loving eyes . then may the buds of modesty unfold , with full blown confidence the sun behold . but griefe as frost them nips , and withering dye , in their owne (†) podds intombed lye . thus virgin cherry trees , where blossomes blow , so red ripe cherries on their lips may grow . or women plumtrees at each fingers end , may ripe plummes hang , and make their joynts to bend . men sicomores , which on their breast may write their amorous verses , which their thoughts indite . mens stretched arms may be like spreading vines , where grapes may grow , soe drinke of their own wine . to plant large orchards , need no paines nor care , for every one their sweet fresh fruit may beare . then silver grasse may in the meadowes grow , which nothing but a sithe of fire can mow . the wïnd , which from the north a journey takes , may strike those silver strings , and musick make . thus may another world , though matter still the same , by changing shapes , change humours , properties , and name . thus colossus , a statue wonderous great , when it did fall , might strait get on his feet . where ships , which through his leggs did swim , he might have blow'd their sailes , or else have drown'd them quite . the golden calfe that israel joy'd to see , might run away from their idolatry . the basan bul of brasse might be , when roare , his mettl'd throat might make his voice sownd more . the hil , which mahomet did call , might come at the first word , or else away might run . thus pompey's statue might rejoyce to see , when kill'd was caesar , his great enemy . the wooden-horse that did great troy betray , have told what 's in him , and then run away . achilles armes against ulisses plead , and not let wit against true valour speed . of the dispersing of the rationall spirits . some think , that the rationall spirits flye out of animals , ( or that animall we call man ) like a swarm of bees , when they like not their hives , finding some inconvenience , seek about for another habitation : or leave the body , like rats , when they finde the house rotten , and ready to fall ; or scar'd away like birds from their nest. but where should this swarm , or troop , or flight , or essences go , unlesse they think this thin matter is an essence , evaporates to nothing ? as i have said before , the difference of rationall spirits , and sensitive spirits , is , that the sensitive spirits make figures out of dull matter : the rationall spirits put themselves into figure , placing themselves with number , and measure ; this is the reason when animals dye , the externall forme of that animall may be perfect , and the internall motion of the spirits quite alter'd ; yet not absent , nor dispersd , untill the annihilating of the externall figure : thus it is not the matter that alters , but the motion and forme . some figures are stronger built then others , which makes them last longer : for some , their building is so weak , as they fall as soon as finished ; like houses that are built with stone , or timber , although it might be a stone-house , or timber-house , yet it may be built not of such a sort of stone , or such a sort of timber . of the senses . the pores of the skin receive touch , as the eye light , the eare sound , the nose scent , the tongue tast . thus the spirits passe , and repasse by the holes , they peirce through the dull matter , carrying their severall burthens out , & in , yet it is neither the burthen , nor the passage that makes the different sense , but the different motion ; † for if the motion that comes through the pores of the skin , were as the motions that come from the eye , eare , nose , mouth , then the body might receive sound , light , scent , tast , all over as it doth touch . of motion that makes light . if the same motion that is made in the head did move in the heele , there would appeare a light to the sense of that part of the figure ; unlesse they will make such matter as the braine to be infinite , and onely in the head of an animall . opticks . there may be such motion in the braine , as to make light , although the sun never came there to give the first motion : for two opposite motions may give a light by reflection , unlesse the sun , and the eye have a particular motion from all eternity : as we say an eternal monopoler of such a kind of motion as makes light . of the flowing of the spirits . the spirit 's like to ants , in heapes they lye , the hill they make , is the round ball , the eye . from thence they run to fetch each object in , the braine receives , and stores up all they bring . and in the eares , like hives , as bees they swarm , buzzing , and humming , as in summers warm . and when they flye abroad , they take much paine , to bring in fine conceits into the braine . of which , as wax , they make their severall cells , in workes of poetry , which wit still fills : and on the tongue , they sit as flowres sweet , sucking their honey from delicious meat . then to the nose , like birds they flye , there pick up sweet perfumes , in stead of spices stick . of which within the braine they build a nest , to which delight , or else to take their rest . but in the porous skin , they spread as sheep , and feeding cattell which in meadowes keep . of motion , and matter . why may not vegetables have light , sound , taste , touch , as well as animals , if the same kind of motion moves the same kind of matter in them ? for who knowes , but the sappe in vegetables may be of the same substance , and degree of the braine : and why may not all the senses be inherent in a figure , if the same motion moves the same matter within the figure , as such motion without the figure ? of the braine . the braine in animals is like clouds , which are sometimes swell'd full with vapour , and sometimes rarified with heat , and mov'd by the sensitive spirits to severall objects , as the cloudes are mov'd by the wind to severall places . the winds seem to be all spirits , because they are so agile , and quick . of darknesse . to prove that darknesse hath particular motions which make it , as well as motion makes light , is , that when some have used to have a light by them while they sleep , will , as soon as the light goeth out , awake ; for it darknesse had no motion , it would not strike upon the optick nerve . but as an equall motion makes light , and a perturb'd motion makes colour , which is between light , & darknesse : so darknesse is an opposite motion to those motions that make light ; for though light is an equall motion , yet it is such a kind , or sort of motion . of the sun . why may not the sun be of an higher extract then the rationall spirits , and be like glasse , which is a high extract in chymistry , and so become a (†) shining body ? if so , sure it hath a great knowledge ; for the sun seemes to be composed of purer spirits , without the mixture of dull matter ; for the motion is quick , and subtle , as wee may finde by the effect of the light , and heat . of the cloudes . the cloudes seem to be of such spungy , and porous matter , as the raine , and aire , like the sensitive spirits that form , and move it , and the sun the rationall spirit to give them knowledge : and as moist vapours from the stomack rise , and gathering in the braine , flow through the eyes ; so do the clouds send forth , as from the braine , the vapours which do rise in showres . of the motion of the planets . the earth , sun , moon , the rest of planets all are mov'd by that , we vitall spirits call . and like to animals , some move more slow , and other some by quicker motion go . and as some creatures by their shapes do flye , some swim , some run , some creep , some riseth high . so planets by their shapes about do wind , all being made , like circles , round we find . the motion of the sea . the sea 's more quick , then fresher waters are , the reason is , more vitall spirits are there . and as the planets move still round about , so seas do ebb , & flow , both in , & out . as arrowes flye up , far as strength them lend , and then for want of strength do back descend . so do the seas in ebbes-run back againe , for want of strength , their length for to maintaine . but why they ebb , and flow , at certain times , is like the lungs that draw , and breath out wind . just so do seas draw back , and then do flow , as constant as the lungs do to and fro : alwaies in motion , never lying still , the empty place they leave , turn back to fill . we may as well inquire of nature , why animals breath in such a space of time , as the seas ebb , and flow in such a space of time . i could have inlarged my booke with the fancies of the severall motions , which makes the several effects of the sun , planets , or the suns ( i may say ) as the fixed stars : and whether they have not cast knowledge , and understanding by their various , and quicke , and subtle motions ; and whether they do not order and dispose other creatures , by the power of their supreamer motions . what motions make civil wars , and whether the aire causes it , or not ? whether the stars , and planets work not upon the disposition of severall creatures , and of severall effects , joyning as one way ? what motion makes the aire pestilent , and how it comes to change into severall diseases ? and whether diseases are just alike , and whether they differ as the faces of men do ? why some figures are apt to some diseases , and others not ? and why some kinde of drugs , or cordialls , will worke on some diseases , and not on others ? and why some drugs have strong effects upon some humours , and not upon others ? and why physicke should purge , and how some cordials will rectifie the disorderly motion in a distemper'd figure ? why some ground will beare some sorts of seeds , and not others ? why same food will nourish some figures , and destroy others ? how naturall affection is bred in the wombe . what makes a naturall aversion from some creatures to others , and what causes an unnaturalnsse to their owne kind and breed ? what motion makes thunder , lightning , vvinde , earthquakes , cold , ice , snow , haile , rain , what motions makes drought , heat . why the sun should give light , and not the other planets . what motions make fire , aire , water , earth . what manner of motions make sense . why some have haire , some wool , some feathers , some scales , and some onely skin . and why some vegetables beare some leaves , some none , some fruit , some none . and what motion makes particular taste , scent , colour , touch ; and why all do touch , not taste alike : and whether they be inherent , or not ; and how they may be inherent in every figure proper thereto , and yet another figure receive them in another sense : and how it comes , that some figures have more of some sense , then others , and what makes the society of every kinde of figure , and what makes the war with others , and amongst themselves : and how such degrees of matter with such kinde of motions , make the difference in vegetables , minerals , and animals ; and why such shapes must of necessity have such properties , and why some shapes have power over other shapes ; and why some shapes have power over some motions , and some motions over some shapes , and some motions over other motions , and what the severall effects are of severall shapes , and severall motions . what makes that which is fulsome , and nauceous , pleasant , and savory ; whether they are inherent , or not , whether they are in the contained , or the containing ; or whether a sympathy or likenesse from both , and so of all the senses ; whether the outward motition cause the sense , or the inward motion ; or whether the inward motion moves to the inward matter , or with the outward matter , and inward matter , agreeing in the like motions . and what the reason may bee , to make some creatures agree in some element , and not in others : as what 's the reason a beast , or a man , or fowles , cannot live in the water , or fish live long out of the water . and whether there may not bee a sympathy naturally betwixt some beasts , to other , although of a different figure , more then to others , by some secret , and obscure motions ; and whether the severall dispositions of men , may not have a naturall likeuesse , or sympathy to the severall dispositions , and natures of beasts . what causes the severall sorts of creatures to keep in particular societies , as in commonwealths , flocks , heards , droves , flights , covies , broods , eyes , swarmes , sholes , and of their particular enmity from some sorts to others , and their affections , love to others , their factions , side-takings , and disagreeings in their owne society , their craft and policies of selfe-love , and preservation , and their tender love and assistance to their young . what makes superstition : and many more . but fancy , which is the effect of motion , is as infinite as motion ; which made me despaire of a finall conclusion of my booke ; which makes my booke imperfect , and my fancies unsettled : but that which i have writ , will give my readers so much light , as to guesse what my fancies would have beene at . a dialogue between the body , and the minde . i write , and write , and 't may be never read ; my bookes , and i , all in a grave lye dead . no memory will build a monument , nor offer praise unto the soules content . but howsoever , soule , lye still at rest , to make thy fame to live , have done the best . for all the wit that nature to me gave , i set it forth , for to adorne thy grave . but if the ruines of oblivion come , t is not my fault , for what i can , is done . for all the life that nature to me lends about thy worke , and in thy service spends . but if thou thinkst , i take not paines , pray speake , before we part , my body is but weak . soule . braine thou hast done thy best , yet thou mightst go to the grave learned , their subtle tricks to know : and aske them , how such fame they do beget , when they do write , but of anothers wit . for they have little of their owne , but what they have from others braines , and fancies got . body . o soule ! i shall not need to take such paines , the labour will be more then all the gaines : for why ! the world doth cosen and so cheat , by railing at those authors wits they get ; muffling & hiding of their authors face , by some strange language , or by some disgrace . their wit into an anagram they make , that anagram for their owne wit they take . and here , & there they do a fancy steale , and so of strangers make a common-weale . tell to the world they are true natives bred , when they were borne all in another head . and with translating wit they march along , with understanding praise they grow so strong , that they do rule , by conquering fames great court : from whence they send out all their false report . this is the way my soule that they do use , by different language do the world abuse . therefore lye still thou troubled restless spirit , seek not for fame , unlesse thou hast a merit . soule . body , when thou art gone , then i dye too , unlesse some great act in thy life thou do : but prethee be not thou so wondrous nice , to set my fame at a great merits price . body . alas , what can i do to make thee live , unlesse some wise instructions thou canst give ? can you direct me to some noble act , wherein vain-glory makes no false compact ? can you direct me which way i shall take , those that are in distress , happy to make ? soule . no , that 's unpossible , unlesse all hearts could be divided into equall parts . body . then prethee be content , seek thou no more ; t is fortune makes the world to worship , and adore . a request to my friends . when i am dead , and buried lye within a grave ; if friends passe by , let them not turn away their sight , because they would forget me quite : but on my grave a teare let fall , and me unto remembrance call . then may my ashes rise , that teare to meet , receive it in my urne like balsome sweet . o you that are my dearest friends , do not , when i am dead , lye in the grave forgot , but let me in your mind , as one thought be ; so shall i live still in your memory . if you had dyed , my heart still should have been a room to keep , and hang your picture in . my thoughts should copies pencill every day , teares be the oyle , for colours on to lay . my lips shall mixe thy severall colour'd praise , by words compounded , various severall waies . innocent white , and azure truth agree , with modest red , purple in grain to bee . and many more , which rhetorick still can place , shadowes of griefe , to give a lively grace . an elegy . her corps was borne to church on gray goose wing , her sheet was paper white to lap her in . and cotten dyed with inke , her covering black , with letters for her scutcheons print in that . fancies bound up with verse , a garland made , and at the head , upon her hearse was laid . and numbers ten did beare her to the grave , the muses nine a monument her gave . i heare that my first booke was thought to be none of mine owne fancies ; onely , i owne it with my name . if any thinke my booke so well writ , as that i had not the wit to do it , truely i am glad , for my wits sake , if i have any that is thought so well of ; although mistrust lies betwixt me , and it ; and if it be so little wit in it , as they mistrust it was not mine ; i am glad they thinke me to have so much , as i could not write so foolish . and truely for any friend of mine , as i have none so cowardly , that dare not defend their honour , so i have none so foolish , as to be affear'd , or asham'd to owne their owne writings . and truely i am so honest , as not to steale anothers work , and give it my owne name : nor so vaine-glorious , as to straine to build up a fame upon the ground of another mans wit . but be it bad , or good , it is my owne , unlesse in printing t is a changeling grown . which sure i have no reason for to doubt , it hath the same mark , when i put it out . but be it faire , or brown , or black , or wilde , i still must own it , 'cause it is my childe . and should my neighbours say , t is a dull block , t is honestly begot , of harmlesse stock . by motion in my braine t was form'd , and bred , by my industrious study it was fed . and by my busie pen was cloathd , though plain the garments be , yet are they without stain . but be it nere so plain , not rich , and gay , phantasticall t is drest , the world will say . the world thinks all is fine , that 's in the fashion , though it be old , if fashion'd with translation . they nere consider what becomes them best , but think all fooles , that are not courtly drest . o nature , nature , why dost thou create so many fooles , and so few wife didst make ? good nature , move their braine another way , and then as beasts as beasts , perchance they may . lord how the world delight to tell a lye ! as if they thought they sav'd a soule thereby . more lyes they tell , then they will prayers say , and run about to vent them every way . some bragging lyes , and then he tells how free the ladies were , when he 's in company . or else what such a lord did say to him , and so what answer he return'd to them . or any action which great fame hath won , then he saies streight , t was by his counsell done . when any wit , that comes abroad in print , then he sayes strait he had a finger in 't : how he did rectifie , and mend the same , or else he wrote it all , or gav 't a name . thus in the world thousands of lyes are told , which none , but fooles , their words for truth will hold . but in the world there are more fooles then wise , which makes them passe for truth , when all are lyes . j begun a booke about three yeares since , which i intend to name the worlds ollio , and when i come into flaunders where those papers are , i will , if god give me live , and health , finish it , and send it forth in print . i imagine all those that have read my former books , wil say , that i have writ enough , unless they were better : but say what you will , it pleaseth me , and since my delights are harmlesse , i will satisfie my humour . for had my braine as many fancies in 't , to fill the world , would put them all in print . no matter whether they be well exprest , my will is done , and that please woman best . a farewell to the muses . farewell my muse , thou gentle harmlesse spirit , that us'd to haunt me in the dead of night . and on my pillow , where my head i laid , thou sit'st close by , and with my fancies play'd : sometimes upon my eyes you dancing skip , making a vision of some fine land-skip . thus with your sportings , kept me oft awake , not with your noise , for nere a word you spake : but with your faiery dancing , circling winde , upon a hill of thoughts within my minde . when t was your sport to blow out every light , then i did rest , and sleep out all the night . great god , from thee all infinites do flow , and by thy power from thence effects do grow . thou order'dst all degrees of matter , just , as t is thy will , and pleasure , move it must . and by thy knowledge orderd'st all the best ; for in thy knowledge doth thy wisdome rest . and wisdome cannot order things amisse , for where disorder is , no wisdome is . besides , great god , thy wil is just , for why , thy will still on thy wisdome doth rely . o pardon lord , for what i here now speak , upon a guesse , my knowledge is but weak , but thou hast made such creatures , as man-kind , and giv'st them something , which we call a minde ; alwaies in motion , never quiet lyes , untill the figure of his body dies . his severall thoughts , which severall motions are , do raise up love , hopes , joyes , doubts , and feare . as love doth raise up hope , so feare doth doubt , which makes him seek to finde the great god out . selfe-love doth make him seek to finde , if he came from , or shaell last to eternity . but motion being slow , makes knowledge weake , and then his thoughts 'gainst ignorance doth beat . as fluid waters 'gainst hard rocks do flow , break their soft streames , and so they backward go . just so do thoughts , and then they backward slide unto the place where first they did abide . and there in gentle murmurs do complaine , that all their care , and labour is in vain . but since none knowes the great creator , must man seek no more , but in his goodnesse trust . finis . notes, typically marginal, from the original text notes for div a53057e-140 reason . thoughts . notes for div a53057e-6090 i mean of forme , dull matter . some think there was a chaos , a confused heap . the readers may take either opinion . severall motions , and severall figures . (†) not the matter , but the degrees (†) not the bigness of figures , but the manner of shapes : which makes some shapes to have the advantage over others much bigger , as a mouse will kill an elephant . (†) which is in likenesse . (†) unlikenesse . one shape hath power over another ; one minde knowes more then another . either by growth , or sense , or reason . for when matter comes to such a degree it quickens , that it begins to move , & motion is life . * i meane when i say obstruct , that it either turnes their motion another way , or makes them move slower . * i do not say that bones are the solid'st matter in nature . † as the figure of man. * all motion is life . i mean the figure of dul matter as a plentifull crop , or a great brood . these degrees are visible to us . dancing is a measur'd motion . † scorching is , when the motion is too quick . † that is , when there come so many spirits , as they disagree , pressing upon one another . (†) those degrees that are neerest , have the greatest sympathy . (†) like chess-men , table-men nine-pins , or the like . * i say higher , for expressions sake . † nothing can bee made or known absolute out of infinite and eternall . † though it may have other motions , yet not the animall motion . † the figure might bee without an animall motion , but an animall motion cannot bee untill there is an animall figure (†) which food is when such materialls are not proper for such a figure . † the greater the number is , the more variety of motion is made , which makes figures in the braine . (†) in animall shapes . (†) a pig of lead . (†) the huske . † to prove that it is the several motion , is , that wee shall have the same sense in our sleep , either to move pleasure , or feele paine . (†) like glass . mentis humanæ metamorphosis, sive conversio, the history of the young converted gallant, or, directions to the readers of that divine poem written by benjamin keach, intituled warre with the devil here shewing the readers thereof how to read the same poem aright in these four respects, viz. i. in reference to the substance or history thereof, ii. in reference to the intent or mystery thereof, iii. in reference to the consequent doctrine thereof, iv. in reference to practical application thereof / compiled in a poem by j. mason, gent. ... mentis humanae metamorphosis mason, john, fl. 1676-1683. 1676 approx. 168 kb of xml-encoded text transcribed from 85 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a52171 wing m916 estc r7190 12417249 ocm 12417249 61720 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a52171) transcribed from: (early english books online ; image set 61720) images scanned from microfilm: (early english books, 1641-1700 ; 283:9) mentis humanæ metamorphosis, sive conversio, the history of the young converted gallant, or, directions to the readers of that divine poem written by benjamin keach, intituled warre with the devil here shewing the readers thereof how to read the same poem aright in these four respects, viz. i. in reference to the substance or history thereof, ii. in reference to the intent or mystery thereof, iii. in reference to the consequent doctrine thereof, iv. in reference to practical application thereof / compiled in a poem by j. mason, gent. ... mentis humanae metamorphosis mason, john, fl. 1676-1683. [6], 154, [3] p. : ill. printed by f.l. for b. harris ..., london : 1676. in verse. "licensed sept. 27, 1675. roger l'estrange" later published as: war with the devil, the second part, which is not the second part of keach's poem but an interpretation of it. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng keach, benjamin, 1640-1704. -war with the devil. conversion -poetry. good and evil -poetry. 2004-08 tcp assigned for keying and markup 2004-10 spi global keyed and coded from proquest page images 2004-11 emma (leeson) huber sampled and proofread 2004-11 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the portraiture or platforme of the humane mind in its twofold state , or nature . unconverted and converted . 〈…〉 mans understanding in its eclips , or natural darknes unconverted . 1. from darknes and ignorance of the saving truth . mans understanding out of th● eclips , or natural darknes converted . 1. unto light and knowledge of the saving truth the old w●●● the mount of natural hautinesse in the heart of man ; unconverted 2. from pride and greatnes luke 14.14 . de●ending the mount of spiritual holiness in the heart of man ; converted . 2. vnto grace and goodnes . hebrewes 12.22.23 asending . the old affections man in his unconverted wrathful nature ; armed . 3 from wrath and lust. the old adam : condemnation man in his converted innocent nature : naked and unarmed to peace and love : divine . the new adam salvation   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bee not conformed to this world : rom : 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but bee yee transformed by the renewing of your mind iohannis drapentier sculp●it . mentis humanae metamorphosis ; sive conversio . the history of the young converted gallant . or directions to the readers of that divine poem , written by benjamin keach ; intituled warre with the devil . here shewing the readers thereof , how to read the same poem aright , in these four respects ; viz. i. in reference to the substance , or history thereof . ii. in reference to the intent , or mystery thereof . iii. in reference to the consequent doctrine thereof . iv. in reference to practical application thereof . compiled in a poem by j. mason gent. of fordham in cambridge-shire . licensed sept. 27. 1675. roger l'estrange . london , printed by f. l. for b. harris at the stationers arms in sweethings-rents by the royal exchange , 1676. the moral argument of this book . concerning the new creature , or regenerate man ; under the six types foregoing . dark , ignorant creatures are we all by birth , of earth first form'd ; still lovers of the earth : fools were we born , and so continue still , fools in our passions , fools in our wit and will ; all natural fools ( as to the truth , ) or mad-men ; proud , poor and blind ; and all by nature bad-men . till man's * eclipsed soul from earth doth rise by a new birth , enlightning his blind eyes ; for when his pride sinks down , & wrathful will , and so his mind ascends the holy hill : when once the truth doth shine within his heart , wrath , pride and ignorance must all depart : for naked came we from our mothers womb , and naked must return to our last home : yea , naked we should live , as babes new-born , or , like the harmless sheep , clean wash'd & shorn , rob'd of his fleece , he envies not the wearer , nor opens he his mouth against the shearer . uncloath'd , unarm'd ; no weapon to defend him , no lordly powers to favour or befriend him . thus on the cross , christ jesus naked hung , a prezident of life to old and young ; to shew how man should alwayes naked stand , under christ's cross with open heart and hand ; ever resigned in his makers sight , and nothing claim as his peculiar right . for all man hath he ows to god alone , nothing but sin and death he calls his own ! o take it deep to heart , ye men of wit , of wealth , & worth , though neer so high you sit : for such by right each christian ought to be , of whatsoever title , he or she. the dedication to the whole universe , with the princes , and people thereof . to the wide world i dedicate this glass , to shew a wonder that must come to pass ; the world's new-birth , and gallantry refin'd , to a more solid and substantial kind . and because much in few i would express , i write my mind in plain an pithy verse . for lo , in my divining thoughts i see , the last fulfilling of that mystery , which sacred scriptures have concealed long vnder a vail , or dark prophetick song : the gentiles fulness with that wonderous news , the calling and conversion of the jews . a promis'd truth , which few or none believes , though for that day the whole creation grieves . but time will cut each mystick knot in sunder , that god may have the honour of the wonder : for then jew and gentile both , shall know there is a god can bring the haughty low. perhaps the sound may rouse some prince or peere , now to begin the worlds reforming year , to stop the stream of vice , and turn the tyde , of wrath and lust , debauchery and pride ; and , as the rising sun , with powerful light dispel the darkness of the worlds long night ; that all the world new-born may speak one tongue , or no man think or do his neighbour wrong : for such by right all mankind ought to be , and so make good this following history . art thou a master of israel , and knowest not these things ? — namely , thine own new-birth , and the worlds new-birth to come , john 3.10 . the young converted gallant . the first part ; or first direction general to the readers of the divine poem aforesaid , in reference to the substance , or personal history thereof . good readers see , who take that book in hand you read aright ; that is , to understand ; for else , i fear , that some misapprehension may judge that work at best , but man's invention , some pious fancy , not a real truth , concerning this un-named new-born youth . had but the author told this convert's name , all might have given credit to his fame ; but since his praise , and virtue is so much , without a name , he may be called none-such . for , in the compass of our hemisphere , no-such new-star , or comet doth appear ; there 's no such figure in the heav'nly plain , between orion's hilt , and charles — his wain : no such young saint , which by just steps doth clime the ladder of conversion in his prime ; descending and ascending by degrees , christ's cross betimes , with humble heart & knees . yet to cut off all doubt , i 'le here proceed , and take for granted what i there do read , and tell the progress of this converts way , in his low state ; and first refining day . for such , by right , each reader ought to be , and so make good this following historie . advertisement . sirs , in the reading of this convert's story , observe aright the several steps , or degrees of his conversion ; namily , six descending , and six ascending : the six descending shew the virtues and graces proper to repentance , and mortification , in forsaking and eschewing of evil : the other six ascending , shew the virtues and graces of obedience , and renovation in practising the good. i. the first mortifying grace , or vertue , or first step and degree of his conversion , descending , viz. humility of spirit . view here a * princely * youth ( the sts. delight ) from the wrong way converted to the right . conscience , and truth , as witnesses appear against his pride , and strike his soul with fear . his height and state , astonishment soon dashes , when he conceives himself but dust and ashes : and thus baptized in a new white dress , begins to shine in robes of lowliness . for like as drossie oare doth change to gold when pure refining fire dossolves the old ; so minds new chang'd , new manners soon do take , and hearts , by grace refin'd , their dross forsake ; namely that pride , which in the soul doth lie , that first born nature call'd * egoity . lo ! thus this gallant 's chang'd , & all his wildness , is now dissolv'd to meekness , and to mildness : all his unruly passions are made tame , and loose affections wrought to sober frame . his love , his wrath , & joy , grief , fear , & hope , all six move gentle in their bounded scope , as calmed seas when stormy blasts are stay'd , and swelling billows in the deep are lay'd . or as the humbled prodigal returning to his lost home , with blushing & with mourning , for he 's asham'd , and blushes to appear before the just , whom he did scorn and jeer . thus mortify'd , and chang'd , in deep remorse by free consent of will ; not form , or force : he 's strip'd of all , not by the hands of thieves , but by the power of truth , which he believes . for truth hath over-powered his belief , and makes him think , of sinners he is chief . and this his first step is , in degradation , leading the way to fuller resignation . the reason of this first way in conv●rsion . for though high honour god himself doth give to all his saints , who here obedient live , yet man must first descend from his own glory , and so come down unto the lowest story . he must come down from that exalted throne in his proud heart , and his own self disown , before he can ascend in perfect love , to contemplation of the life above . and e're to sion-hill he dares go on , he first comes down from lofty babylon ; that babylon great , where he was born an bred he leaves and loaths , as to her joyes quite dead : and so falls down a prostrate publican , that god may have the honour and not man. lo ! by this step this gallant first descends , before he climbs the hill to which he tends ; for such a one each gallant ought to be , and so makes good this converts history . ii. the second mortifying grace , or virtue ; or the second step and degree in his conversion , descending ; namely , impartiality in iudgment , concerning sin , and errour , vice and vanity , and every evil. thus , first brought low in spirit , meek & mild , fit to receive instruction as a child ; he in his youth a new christ cross doth learn , 'twixt good and ill , the difference to discerne ; to chuse the good , and to refuse the ill , the next hard cross unto a gallant 's will : for it is death unto a high-born spirit , to judge aright the sin he doth inherit . but now his conscience is awak'd from sleep , and made alive ; late risen from the deep ; and by that light of conscience , wond'rous clear , the pow'rs of darkness he doth see , and hear , vvith open eyes he sees how vain a king did rule his soul , and sense in every thing ; for 't is a saying , and a truth of old , all that doth glister is not perfect gold. yea , thus our father first lost paradise , a false-appearance did delude his eyes ; and since that day to this , a glistering show deludes us all ; we nothing rightly know , 'till conscience doth consume man's vain desire , like to a shining , and a burning fire . the process followeth . thus , this enlightned convert doth begin , to judge aright of vanity and sin ; to pass a righteous sentence on truth 's side , and not prevaricate with pomp , and pride : if conscience should mistake , yet truth cannot , ' though that o're-see , yet this will hit the blot . for now the beam is pull'd from his own eye , that he the mote in others may espye ; he sees that all is vain this world commends , for honour , pomp , or pleasure ; or like ends. he sees how vice puts on a brave disguise , to make it pass for good before mens eyes ; as jugglers do , or players on the stage , who with a cheat our wandering eyes engage . but , above all , he doth discern full well that dark abysse , which leadeth unto hell , call'd pride of gallantry ' , and of gentile ' state , in which he liv'd involved , deep of late ; he sees how vain those gentile gloryes are , which in false shape , him and the world insnare ! he sees , besides , the several faults and crimes , and sinful fashions of these sensual times : and how base flattery too doth cover all , 'till all at last to desperate hardness fall . o 't is a blessing to discerne each errour , vice , and false virtue , scruple , & vain terrour ! the election and decree . thus having made a true discovery of sin , and vice , and every vanity , he now proceeds unto election next , and to reject the ill that him perplex't . a throne of judgment now is set in heaven , ( in his own soul ) and a true sentence given , that all is vain , which men call gallantry , vanity of vanities , all is vanity : whether in sacred , or in civil things , in priests , or people ; in subjects or in kings . and thus condemning what he judgeth ill , proceeds to execution in his will ; which is the third degree of his descending , step after step , his life , and faith amending . the increase of his faith hereupon . for in his heart true faith hath taken place , panting still more and more for saving grace , of which he hath a taste , his soul delighting , and all his inward faculties inlightning . so by that grace divine is brought about to work with fear his own salvation out ; 'till by obedience to that light so pure , he make his calling and election sure ; and at all times and places bears his cross with constant mind , whatever proves his loss : none can deter him with vain words , or fears , or laugh him out of judgment with their jeers . and such a one each gallant ought to be , and so make good this converts history . the end of the second degree descending ; called , impartiality in iudgment , concerning good and evil. 3. the third mortifying grace , or virtue ; being the third step , or degree of conversion , descending : namely , execution of iudgment : or the performance of the will , in forsaking vanity , gallantry , and pride of gentility . thus , having well decree'd what he foresees , he hast's to execute his just decrees , and to perform what he resolv'd before , to set upon the work , and droll no more ; for many do resolve , but few obey ( like this true convert ) what they think , or say : so light , so loose , so empty and so drie are mans best thoughts in his vain gallantry : for all his resolutions are a jest , and he a gallant hypocrite at best ; like to a barren cloud that mounts on high , yet never yields a shower from the skie ; his life 's a dream , and in a dream he walks , he 's fast asleep , and in his sleep he talks : because his will the first birth doth suprize , and suffers not the second birth to rise ; which should give life and vigour to the will , to execute his thoughts against the ill. therefore i here will let my readers see , how these two births do differ or agree . the difference of the two births , old , and new. many degenerate gentile sparks there are , but to find one regenerate , is rare ; many high-born , ( and that 's no news to hear ) but one new-born , a wonder doth appear ; of such a one our news-books never told , nor yet the belgick's mercury of old : and therefore marvel not if i supply , the old defect with this new history . two kinds of birth the scripture well explains , esau the first , jacob the last obtains . these names , two natures do imply ; and so the last supplants the first , and brings it low . for a new nature , doth a new name take , and a new birth doth a new christian make ; 'till now , this gallant did usurp that name , but his new birth makes him to be the same . and far more noble is this second birth ; for this from heaven comes , but that from earth : yea , this is born of god , but that of man , this calls god , father ; that , nor will , nor can . this noble birth transcends each coat of arms. all natural extract , or the field alarms : and for this birth this youth , himself bereaves of his first birth , and its vain-glory leaves , with all its tinckling titles of degrees , to which men bow their heads , and bend their knees . this was the third hard cross to this poor soul , for all the powers of hell this work controul ; old satan's kingdom cannot stand one hour , in that poor heart , where pomp hath lost its power . nor can gentility in its pride agree with christianity in true sympathie : for these to princes are as opposite as light and darkness , or as black and white ; the jew and gentile don 't more different seem , than gentleman and christian in esteem . dam me to hell , the sinful gallants crie , hell is their portion ; sin their propertie ; to whom this convert stands a pattern here , of true repentance , and of holy fear , of true nobility in the highest kind , born of humility in the lowest mind . who to obtain a new-name , as new-born , leaves all vain trappings , which his name adorn , and here degrades himself of gentile pride , so to be made for christ his lowly bride . for such a one each gallant ought to be , and so make good this gallant 's history . the end of the third degree in conversion , descending ; and third mortifying virtue ; called execution of iudgment , and will. in forsakeng all vain gentility . the fourth mortifying grace , or virtue ; being the fourth step or degree in his conversion , descending , called , rationality , or true discretion . in bridling of the wit , and lordly tongue . thus now bereft of his gentility , for conscience sake in deep humility . and of that vain imagination late , which airie titles bred in his first ' state , such as the vulgar their commanders give , though ne're so vile , ' though ne're so vain they live ; he now doth wonder how he play'd the child ▪ with those fine rattles which his wits beguil'd . and next he strives with all the power he can , in all his words to prove a rational man : for speech is given unto all , but few attain in speech the moderation due . therefore himself he now doth recollect , and both his tongue , and his wild wit correct . he that can rule his wit , doth rule his tongue , else it will prove oft-times too large , too long : thus a new work he now doth undertake , as well for credit , as for conscience-sake : and so becomes a well composed soul , whose babbling wit , true reason doth controul . his words are few , he in deep silence dwells , and only to the wise his minde he tells ; lest he be made at any time or season , a scorn to fools , that understand no reason . reason's the jewel which his soul doth prize , as giving sight to his awak'ned eyes ; regenerate reason now becomes his guide , in all his words , & works , & thoughts beside ; a god-like image , and a light divine , when saving faith its grossness doth refine ; but 't is preposterous piety to make reason the ground of faith , and truth mistake . for god's the lord of reason , and of sense , of phancy , judgment , and intelligence ; yea , he is lord of language , and doth give reason to man in language pure to live ; and by that light to rule his vagrant tongue , least he exceed in talk , or speak what 's wrong : to guard his lips as with a flaming sword , for man must give account of every word , of every idle saying , jest or story , which he of vents for his own praise and glory . the tongue 's a bruitish member void of wit , and man must keep perpetual warr with it , and stand upon his watch to keep it in , lest it fly out , and fall to deadly sin : for all man's talk is either good or evil , so he an angel acts , or else a devil . therefore , observe in each particular , how reason leads this convert , through this war , where he finds several enemies at hand , they against him , he against them doth stand . the several particulars follow concerning vanity in discourse , and here forsaken , as the enemies to reason , faith and truth . 1. the first particular vanity in speech ; namely , lightness , iesting and laughing . forsaken by this convert . and now this noble princely * youth begins to take account of all his verbal sins , which seem'd before an ornament , and grace to his high-birth , his quality and place : but now this laughing spirit he corrects with solid looks , and his light humour checks ; for manly reason in his sober school permits no scholar there to act the fool , to vent his with , or laugh at his own jest , or to make sport in vain for all the rest : for nothing more corrupts the work of grace , than a loose jesting tongue , and laughing face . 2. the second particular forsaken in vaniloquie ; viz. complement . and next he leaves his nimble tongues activity in complemental , fine , and false civility ; false flāttering titles now he gives no more , nor lends the name of madam to a whore , nor sir unto a knave : all gentile oaths , and humble service , he both leaves and loaths . for all his care is to serve god aright , with lips unfeign'd , in all the peoples sight . 3. the third particular in vaniloqui forsaken ; viz. amorous discourse , songs , and uerses . and , to proceed , he now no more rehearses to his fine misse , his amorous books & verses ; into the fire he casts his playes , & burns them , for fume they are , and into fume he turns them . like unto like ; from wanton flames they came , and must again return into a flame . his aerie sonnets , and his wild romances , tales , fables , fictions , and a thousand chances of wandering knighthood , and brave chivalrie , are now all mute , and in deep silence lie . one penitent * psalm doth more his soul delight , than all the books of mirth , that wit can write ; saying , o lord , with grace my heart renew , and fill my lips with language chaste and true . 4. the fourth particular vanity in talk forsaken ; viz. telling of uulgar news . nor tells the news from any forreign part , for he finds news at home in his own heart : there 's civil warrs begun , and like to hold , for sence by reason scorns to be controul'd , because he long hath reign'd as elder-brother , and frets to be supplanted by the other . nature and custome would not yield to grace , nor to the spirit would the flesh give place . pride still would be supream , and carnal lust would reign and rule , and be accounted just. his wit , his will , & fancy , all cry treason , against the truth in his anointed reason . old satan too , if possible , would fain , the castle he hath lost , once more regain ; but in this converts heart , grace keeps the field , ' til all at last to truth and reason yield . and this good news he to his friends imparts , who feel & find these warrs in their own hearts . o that the gallants of this age ( as well as forreign news ) this home bred news could tell ! and fill our news books with these holy warrs , in stead of christians most unchristian jarrs . 5. the fifth particular vanity in talk , forsaken ; namely , religious debate . as for the sects , and churches , & their wayes ( his heart 's his church ! ) he none of them gainsays though they gainsay each other , & opose each others tenets , both in verse and prose . sect against sect , church against church ingage , swords against swords , tongues against tongues do rage : what some call truth som others hold for lies what one condemns , another justisies ; and 't is impossible to please them all , 'till they have more of honey , less of gall. some preach by books , some reason , some by spirit ; some preach free grace , & some free-will ; some merit ; some for the churches institution stand and some against them rise throughout the land : thus , pro and con , tossing the ball about , they fill the land with wrangling & with doubt : and wilst each party strives to get the ball , sometimes they give , and sometimes get a fall . ☞ reason's advice in this case . but peaceful reason , in his low contrition , bids him sit still , and mind his own condition , gentle to hear all sides with patient ear , but unto nooe , save christ's own voice , adhere ; for as in life he 's neither vain nor vicious , so he 's no wrangling make bate , or seditious : a fit companion for those souls alone , who with the whole creation sigh and groan . for such a one each gallant ought to be , and so make good this converts historie . the end of the fourth degree , descending ; called , rationality in speech , and bridling the gallant tongue . 5. the fifth mortifying grace or virtue ; being the fifth step or degre in his conversion , descending ; namely , abstemiousness , or continence , in meats , drinks , & cloaths , and all sensuality . thus when his reason into light was brought , and from its dark eclipse to clearness wrought having first learn'd himself thus to deny of gentile talk , and all vaniloquie , lo ! this young * heir , born to a large possession , leaves all to follow christ in strict profession , and in new-life , with dayly sin-denyal , bears his first cross in many a tempting tryal . for now his joyes run a contrary way , quite cross to what they ran in his first-day . his hawks and hounds he leaves ; for all his care is to find out the truth , not hunt the hare : his fleet-race horses all are quite out-run , for he hath now a larger rarce begun : his tables , cards and dice he flings away , for he hath now a harder game to play , whilst tears do trickle from his mournful eyes , with sad remembrance of his vanities ; for he play'd wrong before : and doth begin a second game , against each youthful sin. his costly dishes , and delicious fare , and gaudy dress , which he was wont to were , he claims no more , for pride , or ornament , but having food and raiment is content , and with a dish of herbs , or garden-sallet can dine or sup ; and satisfie his palate . his sword and belt , his periwigge and plumes , his whiting powders , and his strong perfumes , all sent and smell like adled eggs quite rotten , or like good chear , long vented and forgotten . to both th' exchanges he now bids farewell with all the modes and fashions there they sell ; all the attractive shooing hornes of vice he hates as vermin , and aegyptian lice . his moderation and gratitude . thus in his moderate food , and comly dress , he keeps the mean , and balks all vain excess ; what e're he wears , what e're he eats or drinks , of christ's last supper , or his cross he thinks ; and setting all his old excess a part , he keeps a daily eucharist in his heart : perpetual thanks do transubstantiate , and change his mind into a heav'nly state : for that is the right transubstantion , which most mistake in gross imagination ; who in their blinded superstition strange ( themselves unchanged ) think the bread should change . and this vain error , for four hundred years , hath fill'd the christian world with doubts & fears ; but this wise convert in his changed sight , free from that errour , ears and drinks aright : for he himself is changed , and his food , in his new-change , is by due thanks made good : and as a nazarite thus he doth endure both in his diet , and his habit , pure : for such a one each gallant ought to be , and so make good this converts histerie . th end of the fifth degree , descending ; called , abstemuousness or continency . touching sensuality . the sixth mortifying grace , or virtue ; being the sixth step or degree in his conversion , descending ; namely , solitude , or separation from all uain and uicious society . who e're hath learn'd to bridle in his tongue no more to vain acquaintance doth belong and so remains the last and greatest wonder , the heaviest cross , and hardest to come under , as if the soul from body were divided , and with the flesh no more the spirit sided . for now his old aquaintance , and sweet friends whom as his soul he lov'd he reprehends ; his consorts , kindred , and relations dear he baulks , he shunns , & seldome doth come neer , he keeps aloofe from all ; and doth not dare to eat or drink with those , who lye , or sweare . vain company he loathes ; pure grain from weeds he now discerns , no more with swine he feeds . yet if occasion chance to draw him in his care is then to keep himself from sin : and as a sheep feeding among the beasts , he 's all alone , though present at their feasts : for ' though among them , yet he is not of them and rather doth bewail , then scorn , or scoffe them . from sin and sinners both he turnes away , and their allurements scorns though ner'e so gay . for all his joy is fix't on higher-things , a fit companion for the best of kings ; for now the king of saints doth not disdain to sup with him , and in his heart to reign . yea after all he leaves the glorious court , with all his pomps , & pleasures , game & sport , and one day by his cross had rather ' bide , than in the court a thousand dayes beside . the painted madams , and the spotted faces , vvith amorous arms he now no more embraces , and to his tempting miss dares boldly say , i am not i , begone , away , away . that park he baulks where gallants sacrifice to venus and her nymphs their hearts and eyes : at the she-bulls he laughs , and turns his eyes from the beholding of those vanities : for he is turn'd another creature quite , nor sin , nor sinners can give him delight . the ignorant vulgar crew , both high and low , vvhether in silks , or homely vveed they go , he both declines , and will at no time dwell vvith such as can't their right from left hand tell . but yet those lowly-souls , who are content to leave their vulgar confidence and repent , those he bids wellcome to his house and table both rich and poor , the best that he is able . for such a one each gallant ought to be and so make good this converts history . the end of the six degrees descending with the six vertues and vices therein described as opposites . the uertues . 1. humility of spirit . 2. impartiality in judgment . 3. contempt of gallantry . 4. rationality in speech . 5. sobriety and continency . 6. solitude or separation . the uices . 1. haughtiness of spirit . 2. partiality in judgment . 3. pride of birth , and gentility . 4. vaniloquy and multiloquy . 5. sensuality and excess . 6. vain society . the six ascending degrees follow . the entrance . to the six degrees of conversion ascending and sayling through the waves of this world. thousands we see in their preposterous will boast of good works before they leave their ill. which is the cause of all hypocrisie to those who still in unconversion lye : but sure the vessel first they should refine , before they pour therein the good new wine ; as this wise convert here hath well begun , and so his first great cleansing work is done . who having learn'd the wrong way to descry where splitting rocks , and swallowing quick-sands lye. kept safe from shipwrack , and the syrens baits , by sayling wisely through the dangerous streights , he in his new-built ark , well pitch't and mann'd now shoots the gulf * into the new-found land , where there are pretious stones and gold that 's good , as in that place , where paradise once stood ; and so begins a second voyage here , and in the right good way his course to steer . for having first descended that high hill of pride and greatness in his wit and will , unto that holy hill he next proceeds of grace , and goodness in his words and deeds . which none attain but those new-born of god , first taught of him , and humbled by his rod , as this young saint , who to the world about him stands a rare pattern , ' though most fleer and flout him . yet such a one each gallant ought to be , and so make good this following history . advertisement . having finished the six degrees descending the hill of pride in the heart of man , through the six virtues of mortification and repentance in the work of sin-denyal ; now remain the six degrees ascending the hill of holyness , in the heart of man , through the six graces of obedience ond renovation in the work of self denyal , as concerning this young convert . 1. the first grace or degree of his conversion ascending , namely , his resignation , trust and dependance upon gods good-will and providence ( not relying on his wealth ) with industry , labour and diligence in his affairs and calling , which is husbandry . first , his n●w course of goodness * he begins , with leaving of the city , and her sins ; london he quits , and so himself doth solace with lawful joys in his own country-palace . from court to cart he turns in duty bound to manage his estate , with judgement sound ; wise to foresee , and warie to prevent each dangerous cross , least he too late repent . yet if afflictions happen or sad loss , as sent from god he gently bears his cross ; and now begins to exercise his hands in taking pains about his house and lands , to plant and set , to lop , to prune , and graft , with all the mysteries of the rurall craft : to overlook his cattle , great and small , his herds , and flocks , at pasture or at stall ; to see his lands well till'd , and closes fenc'd , his grounds in season all well drain'd and trench'd . and to avert the dregs of gentile sloth ( which to the soul 's a canker and a moth ) he sometimes puts his hand unto the plow , and sometimes to the forke or spade doth bow ; sometimes perhaps he takes the flayle in hand , and with strong nerves doth well the same command . for god to man this priviledge allows , to eat his bread with sweat of his own brows : and 't is an ordinance for ever blest six days to labour , and the seventh to rest . nor doth this convert gallant here ●eny his grand-sire noah's trade was husbandry ; and he like him doth plant and plow and sow with his own hands , nor scorns to reap and mow ; without disparagement to'his birth or name his honour , worship , credit , or his fame . for there 's no title ( do what heraulds can ) excell's the primitive name of husbandman . a title , great and good. knight , ' squire , and gent. are all but upstart terms of ornament , and to themselves no good at all can do with their brave swords , and belts , and feathers too ▪ it is the plow that keeps them all alive , whilest they for titles and preferment strive . and thus he spends his time in lawful pains , respecting more gods honour then his gains ; to him alone he looks , on him doth ' call , for now he finds god's blessin'gs all in all , gods favour and his blessing far surmount the high'st promotion in the world's account , therefore his gold is not his god , or treasure , but only doth depend on his good pleasure : and thus his lands and large revenues are all sanctifi'd and blest with pains and care , and such a one each gallant ought to be , and so make good this converts history . the end of this degree ascending in the first step , viz. good husbandry and industry . 2. the second degree in his conversion , ascending , consisting of sincerity , integrity , upright dealing ▪ and the like uirtues , the second step he takes up sion hill is upright dealing in his business still ; the same that good king david doth commend as a blest * rule of life tow'rds foe and friend : to this new work he sets , to dignifie his state and calling , with integrity . and as a lyon all the beasts doth awe , his brutish swains he orders by a law , that no poor neighbour , may sustain oppression by him or his in all his large possession . for he still makes a conscience of his ways , and what is due for hire , or work he pays , full just and true ; and harmless as the dove , he nothing owes to any one but love. all force and fraud he hates , all base extortion , ever content with his own lot and portion . and rather suffers wrong in any case , then do the least in his great pow'r and place ; but yet the willful trespasser he pays in his own coyn that he may mend his ways ▪ yea if that ought was by his sire ill got he doth restore all back and keep it not be 't house or land , field , fen or piece of ground , here ten , there ten , perhaps an hundred pound , what e're was wrong he makes all right and eve● and by such steps * ascendeth into heaven . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the second degree ascending , viz. upright dealing , and sincerity in his place and calling . the third degree in his conversion , ascending ; consisting of liberality , hospitality , bounty , charity . and the like uertues proper to his calling . go and sell all thou hast , house , land , and store , saith christ unto the rich , * and give the poor , so come and follow me , and thou shalt have treasure in ** heaven , and thine own soul save . this rich young man believing what christ says , unto his word submits and it obeys . in love to him he visits oft the poor , and oft doth feed the hungry at his door , yea oft he cloaths the naked in compassion , for christs own sake , not for vain praise or fashion oft doth he aid the pious in distress , and feeds the woman in the wilderness ; nor is he wanting to the painful preacher , to every faithful flock and faithful teacher . he frees the wrong'd and pleads the poor mans cause , that is opprest by violence of laws . and to the prisners oft his bowels turn , who in their bonds without all mercy 〈◊〉 . all his delight is now in doing good unto the good with rayment and with food , with gold and silver and with his best store and only grieves that he can do no more . for he counts nothing now his own , but grace and only is a steward in his place : thus by his love to christ ( most firmly wrought ) to perfect self-denyal he is brought . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the third degree ascending ; viz. liberality in his place and calling . the fourth degree of his conversion ascending , consisting of verity , essentiality , and reality in his words , belief , prayer , &c. in his calling . in his next step , he unto great and small now speaks the truth ( the hardest talk of all ) without excust , or mentall reservation , a double tongue , or slie equivocation ; for what to gallants is more hard or rare , then to speak truth , and neither lye nor swear . nor yet to laugh and scoff , to jest and jeer , to boast and brag , to dare and domineer ! a work which one of thousands cannot do , so hard it is to mankind to speak true ! in all mens trades or talk , we seldome find the man whose words hold current with his mind ▪ yet truth he speaks , the mark of his profession , seal'd in his inwards by a deep impression , his promise is his bond , his word full sure his yea , and nay , more firm then law endure ▪ and next a true belief ( to all intents ) he now doth yeild to gods commandements : a work full rare 't is to believe indeed the word of god , and to obey our creed . o where 's the man that doth believe aright . what he believes and followeth his own light ? two kinds of faith there are both known full well one saves , on damns : one heaven makes , one hell . this saving faith this convert hath obtain'd , the other he hath left and quite disclaim'd . besides both these , a wonder strange to tell he prays aright ; his words all ordered well . a true confession now he makes of sin , and so a true remission followeth in , his new devotion doth his old surpass , with real prayer , not with verbal mass , and thus this convert makes the truth his care , truth in his talk , in his belief and prayer . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the fourth degree ascending , viz. uerity and reality in his words , belief and prayer in his calling . the fifth degree of his conversion , ascending ; consisting of equity , justice , impartiality , magnanimity , wisdom , and the like vertues in the administration of justice , call'd thereto . having well learn'd to rule himself aright , he 's fit to rule th' unruly by his light , by truth's just light i say , not might alone , for might ne're governs well when light is gone . thus arm'd with christian courage , truth and grace , he next accepts a ruling elders place ; resolv'd to serve his country with his sword , like joshua dreading no mans look or word . adorn'd with every virtue , power , and state . essential to a true-made magistrate ; to guide and judge , to counsel and direct , to curb the proud , and lowly to protect , for he keeps not his courts of law and leet , for fees and fines , but justice due and meet . his sword and belt are now no more his own , but consecrate to justice and her throne : his two-edg'd blade he wears no more in vain , for fancy , fashion , favour , feare or gain ; but as a needful instrument of power , vertue to serve when vice would her deflowre . for he that 's just himself may others guide , and wear the sword of justice by his side ; a joy to good , and to the bad a terrour , a friend to truth , a foe to vice and errour . the sword belongs unto the just and true to give to just and unjust both their due ; and for no other end should it be worn by any man , that to the truth is sworn . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the fifth degree in conversion , viz. impartial iustice in his office , place , and calling . the sixth degree in his conversion , ascending ; consisting of sanctification , illumination , divine knowledge , right information and instruction , with the like graces , proper to an eminent converted person in his calling . rightly adorn'd with robes of sanctity he takes his highest and his last degree , which to the top of syon hill doth reach , where he the true and living word doth preach . for fill'd with light divine , free from all taint , he of a gallant ●urnes a preaching saint , not for base lucre , honour , or renown , a golden miter , or a triple crown , nor yet for high preferment tythes , or hire , but from an inward call , and free desire . he to his birth accounts it no disgrace , well to perform a teaching elder 's place ▪ to high and low he doth instruction give , exhorts , reproves , and shews them how to live , confuting all the atheists of the land , and all apostates who the truth withstand . yea in the faith his family he teaches , his house a temple is in which he preaches . nor doth he preach by notion or conceit ▪ from other hands , which often proves a cheat . he needs no book ; the book he preacheth by in his own soul doth ever open lye . for he that speaks the thing that he is not , is often hit , and often makes a blot ; but he that writes or speaks the thing he is , can neither write or speak that thing amiss : for he is taught of god , who well can teach both high and low his saving truth to preach . and now he wears a breast plate shining bright with twelve rich pretious stones , all full of light : the vrim and the thummim he doth wear , both his pure life and his pure doctrine are , for there is none too great or honourable , to preach a saviour born within a stable , to preach christ jesus in the open light there 's none forbidden , neither lord nor knight for he is lord of all , the lord of lords , who laughs to scorn their bul-rush glit'ring swords he wears a sword bright shining on his thigh , that soon cuts down all pride , be 't ne're so high . and this our convert galiant here well knows ☞ this saving truth too high and low he shews ; he tells how god by his own power and might , hath brought his soul from darkness into light ; and shews by what degrees that light is wrought within the heart , and to perfection brought . and let none murmur , at his heav'nly unction , a gift divine above each earthly function ; for he fears not the persecuting rage of rome's conforming , and confining cage , nor yet her bloody power , which ever acts by fire , and sword , imprisonment , and wrack but on he goes the truth still to dispence , ' though all the fiends of hell should take offenc● because his faith on that firm rock is grounded , in his new-birth , which cannot be confounded . lo ! such by right each christian ought to be , of whatsoever title , or degree . the end of the twelve graces or degrees in true and real conversion . the six first descending , and pointing to repentance : the six last ascending , and pointing to obedience in the faith dying to sin , and living to righteousness . objection to this story . sure this rare phaenix all would gladly see , this bird of paradise , what ere he be ; of whatsoever family or race . of whatsoever quality or place . but some will say , he is not to be found within the clymate of our english ground , for what young papist or young protestant can subscribe himself this new-born gentleman ? our natural groves and forrests cannot yield this bird of wonder , nor yet fen or field parrats and peacocks in our land are many , but such a phaenix in our coasts scarce any who thus to death in his own ashes burn'd , to a new creature is reviv'd and turn'd . the answer to the objection . but well ! who ere in mind is thus transform'd , and with these graces in his life adorn'd ; he by these steps attains the holy hill , on which the dewes of heaven do distill , which heav'nly dewes the vertues are ( here taught . ) by which his soul to peace and rest is brought . for the receiving of the rest begun is earnest given for the rest to come ; and a perpetual sabbath now he keeps , whil'st in his saviours bosome safe he sleeps : his yoak is easie and his cross made sweet for now the cross and crown each other greet , and he sits down a conquerour in peace , the field is won , and all his labours cease : the world , the flesh , and sin , all thus eschew'd , lo , hell and death are vanquish't and subdu'd ! death is no death to him , when his life ends , it to eternal life forthwith extends . and so concluding , here i 'le fix my staff , and end this story with his epitaph . the true converts epitaph . after a sharp and weary fight with sin , and sinners both , in hope the crown to win , lo ! here i rest in this soft bed of dust , waiting the resurrection of the just. twice was i born , and so two births have seen , twice did i dye , two deaths to me have been ; i phaenix-like have my first rising known , and so on wings of love am upwards flown ; my heav'nly part ascended is on high , whil'st here in hope my earthly part doth lye , till it shall rise again in glory blest , ( with all the saints ) in their eternal rest . ye gallants all , who view my history , so live , and dye , as you may rest with me . the conclusion to this first part. and thus some readers may perhaps make bold , ●o argue and object as i have told , ●ouching the story of this new-born youth , which most will doubt , and few receive for truth . and yet perchance there may be such a one here and there found like some rare pretious stone ; yea partly i believe and partly know , ●ome few there be who truth will not forego : ●uch as in prim'tive times , old records say ●rom gallants turn'd to martyrs in their day . though the same cause of suffering is not now , ●s then , when saints to idols would not bow , we for opinions suffer oft head-strong , ●nd seldome suffer right , but often wrong : he 's the true martyr and the sufferer too , who dyes to sin as all true converts do . the transition . and so i pass from substance to intent , and plainly shew what by this youth is meant both in his natural and converted state , observe it well whilest i the truth relate , that you may be enabled to apply both states unto your selves impartially . for though at first all can't reform with speed , yet all may be inform'd by what they read : and they that would true reformation win , with information they must first begin . light before life was made 'i th first creation , and so is still in mans regeneration . the end of the first part of the book . and of the first direction general to the readers of the foresaid divine poem , written by b. k , in order to the substance of the personal history thereof . the second part of this book ; and second direction . to the reader of the foresaid divine poem , touching the young converted gallant . in reference to the intent , moral , and mystery thereof . the entrance thereto . thus have you heard the story plainly told , touching the person of this convert bold , ( though here not nam'd : ) but now lets inward look , into the mystery of that sacred book , what that deep allegory here implyes , and what that mystick story signifies . two kinds of men , this youth here represents , in his two natures , and his two intents : worldly the one , and heavenly the other , which never can agree with one another , one good , one bad ; from which two properties two general flocks or partyes do arise . readers observe them well , and you shall see with which of these your lives and faiths agree ; and by the marks distinct i will you shew , the one tribe from the other you shall know : for it is worth your knowing , that thereby you may both them and your own selves descry . the first of these is of this worlds vain ways , the other her hypocrisie gainsays ; and in reality doth still delight , that his good life may shine in open sight . now with the first of these we will begin and trace the world in each peculiar sin : and having done with her we will proceed to a more holy and more heav'nly breed . 1. the first mystery of iniquity opened , viz. the worlds whoredome , and sorcery . see 1 john 2.15 , 16. ☞ who ere shall view our authors work once more , shall hear it tell that this vain worlds a whore ! a whore in grain in purple and in scarlet , oft stript and whipt and branded for a varlet , a tempting bawd , and an enticing punck , who with her wine makes all the nations drunk . and besides that , a most notorious witch , ☞ with her inchantments charming , poor and rich , all more or less are still bewitched by her , and all admire this whore , this witch , this lyar. circe she 's nam'd of old , for to all shapes she could transform them all , hogs , dogs , or apes . this is that gorgon witch whom perseus slew , for all to stones she turn'd that her did view . nay , besides this a goddess of great fame ☞ she was and is , diana call'd by name ; a temple large she hath o'relaid with gold , where thousand thousands worship , young and old . the grave divine , the lawyer , and physitian , the poet , player , painter , and musitian : the tradesman rich , and scholar in his gown , the lord , the lady , and the country clown ; all do fall down and worship at her shrine , if once they tast the sweetness of her wine , pleasant unto the mouth , but yet alas ! a serpent lyes i' th' bottome of the glass . line upon line , book after book men write , yet still this whore doth reign the fools delight , christ and his twelve apostles all condemn her , all did renounce , abhor her , and contemn her , yet the proud fools ( her mintons ) all adore her , all doe her service , and fall down before her : and still exalt her power and dignity above gods laws , and god himself on high . and solomon tells ; how the young * fool she mocks with her fair tongue , and brings him to the stocks . where he becomes her captive bound in chains of fettering lusts ; thus ore his heart she reigns : till through his liver she conveighs a dart , that strikes him dead . and wounds him to the heart ; then he 's her own , and she hath made him sure , he is her servant ; she his quean , and whore. this whorish woman , solomon means the world , with her perfumes and amorous tresses curl'd , one hair whereof , when she is pleas'd to do it , can draw a world of conquered lovers to it . and by this youth he means the humane mind , in its first , foolish , unconverted kind ; like to a wanton youth , or wild young fool , or as a treuant running from the school , or like a vagrant rogue , that scorns all law , and whom no rod , nor reason well can awe . though in a mortar you this fool should bray , he still will be the same what ere you say , for he doth hate to be reform'd and taught , or unto wisdome by instruction brought . and such we all in our first nature are ▪ ☜ whom this vain world doth with her sweets insnare . for all through lust and pride , do subject stand , to her strong charms , and live at her command : all are this fool , if not by grace control'd , the learned , and unlearned , young and old ; both turk , and jew , and christians unconvert , who the true faith and cross of christ desert . thus in the first place you perceive what 's meant by this brave youth , and what 's the first intent , according to his first and natural state , of which you all at first participate . the second intent , and second mystery of iniquity opened . touching the worlds two chief temptations , or , fruits of the wild nature . now this grand whore two lovely daughters hath , like to her self , voyd of all truth and faith , and with their natures their two names agree , that all may know their natural pedigree : for sensuality the first is call'd , gentility the other is install'd . these are thy imps o antichrist thou man of sin unjustly call'd a christian. these are thy gods , false christendome , and thou both these do'st worship , and to these do'st bow , thy two great idols , like those calves of old , whico israel did adore , both made of gold ; and from beersheba now as far as dan , both are set up by each false christian man. the one doth savour more of fleshly lust , the other more of divelish pride unjust , yet both of wrath and earthy avarice , haters of virtue , lovers both of vice. and so as 't were in two plain looking-glasses , i 'le shew you these two madams or brave lasses . the first i first must strip , and shew you how to her command you all doe bend and bow ; a goodly idol which you all adore , as all your sires , and grandsires did before . observe it well with open ear and heart , lest for your sin through ignorance you smart . the third mystery opened . wherein sensuality is described . the hired whore ten thousands may eschew , but this rich * whore not one of thousand do , i mean not such a whore as doth live by 't , but the allurement of the worlds delight . her golden apples , and forbidden fruit with humane natures all so well do suit , that all are drawn by her alluring eye , with cords of lust to every vanity : view all degrees of men , all trades and see , from high'st to lowest , how few souls are free . unto themselves many seem chast and good , whil'st in a civil sense 't is understood ; but if they look into themselves more nigh , they soon will find a deeper mystery ; a mystery profound that will declare how vile , how vain , and whorish too they are . lightness of mind begetteth lustful mirth , the first wild fruit of the dark natural birth ; from lightness of the mind you next proceed to bold presumption , in each word and deed ; and that begets a custome to be evil , till you become fine actors of the devil ; last follows hardness , thinking all is well , whilst whores you live and dye , and drop to hell. but if you think i falsely charge you here , conscience and i will make it yet more clear . a further demonstration hereof . how can men boast of their civility , as if from vice and whoredom they were free ? alas ! in every thing the whore appears , what e're man feels , or tasts , smells , sees or hears . for with her baits your senses she beguiles , and like the * serpent takes you by her wiles ; and as the tinder with one spark of fire , so are you set a flaming in desire : in every thing your sensual appetite ▪ doth take you napping in your vain delight . in all you eat , or drink , weare , buy , or sell , if you have not a care this , whore will dwell : the bed , the board , the belly and the back , will have their whore if temperance you lack . for all your faith , your hope , and all your joys . are swallow'd up in the deep gulf of toyes . the sword and belt , the perewig and muff , silk , velvet , sattin , and imbroidered stuff , wine , and strong drink , tobacco and high fare , sweet powders , and perfumes to scent the hayr : the coach and chariot , and the horse for race , the hawk and hownd , the forrest and the chase ; pearls , plates and jewels , with a thousand more , are every one become a common whore. yea i might tell how meanest creatures too may soon turn idols , and your souls undo , the plow , and cart , the ass and labouring jade , the cow , and sheep may be an idol made ; life , wife , and children , husband house and land , all do stand subject to this whore's command . from the first age she set her snares and ginns to draw the senses into deadly sins . beauty 's a snare she sets before the eye , as a fair bait to all unchastity . and so is gold , and all brave ornaments which gaudie mammon to that sence presents : smells for the scent , and musick for the eare , and for the tast delicious fare and cheer ; and for the feeling she those snares doth fit as have drawn millions to the lowest pit . and thus the seaven deadly sins come in , where ere this whore doth set her snare or gin : for like as tempting dalilah did intrap strong sampson , sleeping careless in her lap , whilst she his hair did shave where his strength lay , and to his enemies did her love betray , who in brass fetters did strong * sampson bind , put out his eyes , and forced him to grind , ev'n such are all who to this world consent , all are betray'd , who take therein content ; this story to them all may well belong , both high and low , the valiant , wise , and strong . for all they have , or know , or wish , or see , or love and like their dalilah may be . and whilst i write these things , i see what i am of my self , ' though to these things i dye , i see sometimes i should the good reject , did not meer grace the better part elect . so quickly man is caught within the snare , if he keep not his eyes awake with care . an apology for the creatures , good in their kind , and blest of the creatour . yet all the creatures in themselves are good , if rightly us'd for cloathing , and for food : and this the poets all and sages old ( amongst the heathen ) wisely taught and told , with little man lives best ; nature doth give blessings to all , if men knew how to live . and without doubt a mortifyed soul , that rightly drinks of the communion bowle , though he should deck himself in cloath of gold , or richest robes with jewels manifold , would be as poor as adam cloath'd in skins , whil'st he remembers all his former sins : rich cloaths , rich fare he safely can enjoy ( if cause require ) yet not his soul annoy : but where 's the man now lives , that can do this . and not be tempted by a worldly bliss . but what 's the tempter ? surely mans own will , ●nd lustful temper , choosing what is ill . * the creatures are no whores ; nor do i mean that they are fowle , but in themselves full clean god hath ordain'd them all for mans best use , they of themselves cause not their fowl abuse but man in lust doth offer violence to all the creatures through his whoring sense yea all the creatures groan , and all complain of that hard bondage , which they still sustain . the fruit forbidden did not play the whore , but man transgres'd in midst of all his store ; of all the trees most freely he might eat and onely one excepted for his meat . that was no meat for him , and to this day that law doth hold and man must it obey . the creatures are no whores , nor act a sin , but the fowl lust of man conceiv'd therein ; the sinful hankering appetite doth long to have its will fullfill'd , be 't right or wrong . and thus much of this first sense charming strum●pet , i next must sound the second ladies trumpet , and , because few or none do write thereof ▪ i 'le tell the truth , though all the world shoul● laugh . the second temptation general followeth the fourth intent , and fourth mystery of iniquity . touching the second daughter of mammon ; or , second temptation general . though whores , and whoredomes , both of various kind , and various shape , throughout the world we find , yet the most glorious and brave whore of all , ●s that which most gentility do call . as like unto her sister every way as like may be , but that she goes more gay . and some suppose them twins , both of a birth , so both one mother have , and both from ea●th . from earth this harlot came , yet mounts on high , and lifts her head up to the starrie sky ; but lifted up , anon she falls down right like to a star-faln gelly in the night , a false appearance and deceivtng vapour , an ignis fatuus , and a short-liv'd taper , a madness and a folly void of reason , or like dead salt , when it hath lost it's season . the first did only catch the outward sense , but this flyes higher in a brave pretence ; a * hellish spirit risen from the earth , to fill the world with its infectious breath . for it is not of god , nor of that spirit , by which our lord did mans redemption merit . an high conceit , and vain imagination , without an ens , or substance , ground or station . in all the forms of life there 's no such feature no such created thing , such kind of creature : and let the great'st or best logician with all his art define it if he can . give me the genus , or the species to it , or an essential difference to know it . for 't is no real thing ; no shape or sound nor such a name in all the scripture found : there 's no such being , such an uncooth stature , in all the works of god or forms of nature . vertue 't is not ; nor that which we call grace , nor is it beauty in mans soul or face , many poor souls more vertuous far do live , more beautious shine , then some who arms do give . a monster strange , compos'd of several shapes of birds and beasts , of lyons , woolves , and apes ; from pride of life it had its first beginning , and ever since hath multiply'd by sinning , by fraud , and force , ambition , lust and pride , with bloudy wars and thousand sins beside . a guilded outside , and an empty bubble , yet full of splendid fears and cares and trouble ; the meanest jewel in a golden crown , and soon eclips'd , when god for sin doth frown . what pen can write the several fornications of this red whore , and her abominations ! for she can seem an angel pure in sight , and yet can rob and steal , and kill and fight . thousands there are ( i pitty to relate ) by her quite lost ; both body , soul , and state : a dangerous rock , where their fair vessels split , and few there be who are aware of it . yet sad examples many we may see of shame and want in their posterity . in every office , function , trade and art , if you keep not a watch , she 'l win your heart , for in the heart , as in a * temple gay , she loves to sit , and rule and bear the sway . and there 's no heart that 's free in church , or chancel , till god , and grace , this inbred pride do cancel : till time doth come that she must be reveal'd , who in the heart so closely lay conceal'd : so natural is this kind of pride to all , so deeply rooted and original : and this original sin as close doth stick unto the flesh , as horse-leech , or as tick sucking mans bloud ; so he in bloud delights , of bloud he brags for birth , and bloud he fights : for 't is a general taint in each degree , from which by birth no man or woman's free . examples hereof . the poorest rogue that goes from door to door , bears in his breast this gallant gentile whore : oft have i seen a beggar rent and torn , tell a brove tale , how highly he was born ; sure were it possible , he would lay down his rags for robes , his old cap for a crown ; might pride prevail , there then would be no odds 'twixt high and low , all would be lords and gods : yea , every peasant strives , the best he can , to be intit'led ' squire , or gentleman . the academick and mechanick stout in this agree in all things else fall out , with hair full long , and bonnet vayl'd full low both would seem gentlemen and be called so . the gown , the cloak , the tunick and the vest , the cassock , and buff coat , with all the rest , all in their pride can complement and lye , the two brave badges of gentility . for poynts and tenets ; whilst with false pretence most strive for glory and preeminence . and so at last all such gentile religion becomes that scarlet whore cal'd babylon , a whore in state , that now reigns uncontroll'd , a mystick monster long ago foretold . the blest apostle wondered at the sight , whilst he beheld her in a vision bright , riding in scarlet on a scarlet beast , and deck't with jewels on her back and breast , poysoning all nations with her golden cup , ' though in his days she was not yet come up . but lo ! i see her with an open eye , as one full grown in her great majesty ; and am amazed whilst i do behold the truth of that was prophecy'd of old ; gentility at last she now is named , not for her vertues , but her vices famed , drunk with the bloud of saints , and their sweet goare , yet never fill'd , she 's still a thirst for more . and now i 'le tell you how she first began , and so upstart a formal christian , an outside virgin and an inside whore , who turn'd the real christian out of door . the fifth mystery of iniquity opened , concerning the original of gentility among christians . the ancient gentiles first this game began , so our gentility from the gentiles came : the heathens first the coat of arms contriv'd ; and so from them to christians was deriv'd : by christians made far worse , and much augmented , for easie 't is to add to toys invented : rome caught it up , so we became romes daughter , and in her steps we follow now close after . nay we have got before her , and out-run her , and in her pride have here and there out done her , thus are the most bewitch't with this old trifle , whilst the true christian cause they stab and stifle . if thus we search the cause whence she begun ▪ and why a whoring after her we run : the primitive church she did at first defile , and with brave shews their senses all beguile , she from the reign of constantine the great , first brought up arms in her imperial seat ( which christ and his apostles never knew , nor yet the primitive saints , all just and true ) and so hath fill'd the world with arms ere since church against church , and prince against each prince . 't was she first taught the pride of chivalry , as emblemes of her magnanimity . and thus that cross which primitive christians knew , was turn'd to crosses argent , red and blew : with bends , pales , bars , and cheverons in their shields , and rich emblazures in their painted fields : which might be good for mere distinction sake , did not vain pride these arms her idols make . and thus proud rome became a tyrant first , thirsting for bloud in wars , and jars accurst : and so continues till her time doth come that she for this must hear her final doom ; except by miracle she should repent , and so with tears her destiny prevent : but she 's too wise , too gallant , and too high , and scorns to own her old impiety . and so i 'le shew you still , if you will mind , what vain examples she hath left behind . further examples of vanity , proceeding , from romes pride and gentility . i grieve , i grieve to write the vanity of romes apostate christianity , how she from her simplicity first fell , and so began with pomp and pride to swell . 't was rome that first presum'd to take upon her high , mighty names and titles of vain honour , which christ forbad , and his apostles all , in special the last , and principal : come out of babylon saith the text ; that is , leave your gentility , and the worlds brave bliss ; for she 's condemned to the fiery lake , as all those are who of her joys partake , sons of this whore they are both more and less , who turn the grace of god to wantonness . 't was rome first taught the protestants to fight , prancing on horse back in their armour bright , first against her , and then against each other , ' though fair pretence sometime the cause may smother , 't was rome first fill'd all christendom with toyes , and so from men they turned were to boys ; she set them all to school to cringe and bow , so they became fine fools they knew not how . rome is the dam of vanity and vice , of sports and plays of masking , cards and dice , and rome it was which first gave toleration , to drink and drab as lawful recreation , from her we learn'd to swear , lye and protest , to laugh and quaff , and make of sin a jest : all which is popery sirs ; and so all they are papists sure , who follow that vain way . vi. the sixth mystery of iniquity opened . concerning moral popery . 't is not the mass that doth a papist make , but modes and garbs ; which we from papists take : where e're you view a gallant , he or she , the same 's a papist as to gallantry ; or a debauched person , he or she , the same 's a papist in debauchery : the fashion doth no difference allow between a papist and a protestant now . why do we fear that popory may come in ? we papists are already all in sin ; the papists have their frollicks , so have we , and thus in every folly we agree : so like we are in pride to one another , as if we had one father and one mother . yet if we mark , the lutheran reformation , consists in life and perfect conversation . we to the papists should example give in a pure life , aad teach them how to live ; but rome's the miss , to whom our lives are thrall , both high and low in life are papists all , except the wise , which shall anon be told , and in a whiter catalogue inroll'd . the seventh mystery of iniquity opened : shewing that rome is catholick and universal in point of sin. but why talk we of rome , as if there were but only one ? alas ! rome's every where ! have you not heard the common proverb tell ye , there dwells a pope in every mans own belly ? ten thousand romes there are , and popes good store , and in their hearts all keep the scarlet whore. for now religion 's turn'd into a play , the mass and mask keep equal holy-day ; and every sin is turn'd into a jest , thus all are catholick sinners at the best . therefore let both expect when god shall strike , alike to fare ; since both thus sin alike . the authors apology . but what i speak of rome or any place , i speak it not in malice to disgrace . nor place , nor person great do i offend , the principle alone i here intend , an epidemick plague , a general taint my harmless pensil thus in love doth paint . o let no noble souls be here offended ! these moral lines are for their good intended ; and o that rome and we were both as one in life and faith pleasing to god alone , and ever strive each other to excell in grace and peace where e're we live or dwell ! i unto rome do bear that free respect that 's due to her , and every church or sect , and keep the peace , what in me lyes , with all , provided that by none i stand in thrall . and let them all give thanks to god and me , ( his servant bold ) for this discovery . thus from the left hand turning to the right from the black house , i 'le lead you to the white : and having shewn you both , ( not to deceive you ) unto your own election i will leave you . thus much of the unconverted parties principle and property , in reference to the gallant youth in his natural state. the converted state and party followeth . the exception , or excepted party under a true conversion . shewing what is meant by this youth in his converted state , namely , the church elect out of the world , though in the world. as also the * mind of men in its new birth , and in its new essential property , or principle of divine light and grace . thus having pass'd through babylon the great , we now are come to syons holy seat : where the true church of christ doth firm abide , the church select , that 's call'd his faithful bride , whom he hath chose , and mark't out for his own , with his two seals of truth and love well known . and by those marks as sacred scriptures tell you well may know them all where ere they dwell , not who they be , but what they be i show , how many or how few no man doth know , and having told the mystery of sin , the mystery of grace i here begin . the first mystery of grace and godlyness opened . namely , purity of life . the first mark. though i , in general terms have spoken much of the worlds way , i mean not all are such : all are not caught with snares of lust and pride , some few there are who have themselves deny'd . there are some thousands never bow'd to baal and a few names in sardis , righteous all , those virgins chast and pure ; those few i mean , who like true nazarites keep their garments clean , such as are said to walk with christ in * white , and are accounted worthy in his sight . who from the world do keep themselves unspotted , and now no more are with her wine besotted ; and whom no romish gentry can defile , nor whom the baits of mammon can beguile , nor yet the gloryes of the scarlet whore , this church elect is not her paramour : having their senses exercis'd to know what 's good , what 's ill , and what they should forego . who keep the faith and true belief in god , ever depending on his staff and rod ; for they are taught of him , and dayly learn 'twixt right and wrong the difference to discern . the second mystery of grace opened , being the second mark of the church or mind elect ; called , lowliness of spirit , a gallant 's one who never knew the smart of a converted , new created heart . nor ever felt the pangs and sharp affliction of the souls inward work , and true conviction : nor ever found what a desertion meant , what 's right contrition , what , t is to repent , his tongue 's his own , without controle he talks , his sword 's his own , without a check he walks . but with these virgin saints it fares not so , all walk in life and spirit wonderous low , for oft they pass the sharp and fiery tryal , and so remain in humble self-denyal : yea they are mourners all , in meek behaviour , longing for him they rightly call their saviour , o 't is a comely and a glorious sight , to see saints walk lowly in the light , a signal mark ( like to the red cross sayle ) of the true church , when all the rest do fail . the third mystery of grace opened , or , the third mark of the church elect ; namely , soundness in conversion . let now some gallant tell me if he can , when from a beast he turned to a man : or when from darkness he was brought to light , or when with sin and satan he did fight , when he from babel travelled to sion , when to a lamb he turned from a lyon , when he began to be a christian first , or for christs bloud did find himself a thirst , when first from greatness he to goodness changed , though he long time in his wild course had ranged . and so transformed in his inward mind , became thereby a creature new in kind . for this the holy new-born church can do , throughout the world here and beyond seas too : they can declare their several alterations from ill to good , and several operations of gods good spirit working by its grace their total change , they know both time and place . and in their hearts an altar do erect of thanks , remembrance and sincere respect , on which they offer dayly sacrifice , as abel did , accepted in gods eyes . this is a mystery of grace i tell , which all that have found grace , do know full well . the fourth mystery of grace , or fourth mark of the church elect ; namely , true wisdom , or the knowledge of the saving truth . the world is full of knowledge in its kind , and yet remains dark , ignorant and blind ; but sure one beam of true and heavenly light more clears the soul then all that wits can write : a mark infallible of this church elect , keeping it safe from errour and defect . for the false light dares all gods laws withstand , and all the ten commandements command : but the true light doth keep obedient still to all his laws and to his written will : false light can turn the truth into a lye , but the true light doth all its shifts descry such is this church elect , where all agree in saving truth , and truth doth make them free . blest are those souls in whom the truth resides , and as a living principle abides : a pure informing and reforming spirit ; working by faith and mercy , not by merit , for truth 's no notion , but a substance bright , a heavenly , real and essential light , a firm eternal and immortal being , which gives to all that have it , life and seeing . o with what freedom will the earth be blest ! when truth shall spread its wings from east to west : when wars and jars , laws and religions all , on bended knees before the truth shall fall : when no false leaders reign in any sect , or church or state , to bind , blind , or infect . for sure the badge of the true church is truth by whom is meant this new-converted youth , the fifth mistery of grace opened , being the fifth mark of the church elect ; namely , love divine , or oneness of spirit . a farther secret readers here i tell , they all are one though far remote they dwell : all one in faith , in life , and spirit pure , and doctrine sound , infallible and sure ; an homogeneous body of one breed , descended from one father , and one seed , and as a thousand needles ( far asunder ) point to the north in their magnetick wonder , all with the loadstone toucht , and set betwixt the heavenly poles , i' th' compass rightly sixt , all to the north-star look with one aspect , and there do meet all in a line direct east , west , north , south , in every coast or land. all by instinct fixt to the north poynt stand . such is this church , of which i here do write , whose hearts all pant after the heav'nly light ; magnetick love unto the truth doth draw them , into one center ; where no force can awe them : for where the * carkass is , the eagles gather , not to themselves but to the carkass rather . the new birth is this load star , which doth draw thousands of hearts by its magnetick law : and all that so do congregate are one , all built together on the corner stone . for without love knowledge is but a sound , like babbling ecchoes from an hollow ground ; 't is perfect love that makes conversion clear , the sealed mark of these true converts here . with whom there are no schisms , or divisions , no scofflng of each other , or derisions ; and thus united in a spiritual peace , they persevere in love , which cannot cease . but yet i nominate no church or sect , person or people for a by-respect ; yet such undoubted in this world there are , dispersed here and there , though few and rare . some in the farthest indies , some neer hand , some in each city , some in every land : all known to god , and to their saviour dear , in whom they live united far and near . blessed are all who in this church do dwell , and so make good the wonder which i tell . the sixth mystery of grace opened ; being the sixth mark of the church elect , viz. * reality of mind and spirit . but yet what i have said of piety , of grace , of vertue , or society , there still remains one mark to perfect all , which some of late * reality do call : an ens divine , a substance from on high , a serious and a solid entity . a strength of mind persisting in the good , and making that its true essential food ; truth in the inward parts , without pretence , or a false shew in its obedience , from which no church in all the world is free , but the true church in its edentitie . the worlds religion is a frolick queen , which loves of all both to be heard and seen : but this alone serves god in real wise . in spirit and in truth without disguise . and where this essence , this elixar's sound , lo ! there 's a church with high perfection crown'd . but if you think there 's no such church yet come , nor like to be before the day of doom , yet wonder not , for every faithful man , makes good this church , that 's truly christian. for as they are but one in general , so one just man doth represent them all . the conclusion hereof . though many signals more i might relate of this pure church , pure mind and heav'nly state , yet having done with the two several kinds of men and manners in their several minds , i leave you to your choice which you will follow , the sound young convert , or apostate hollow . the end of the second part , and second direction general . the third part of this book ; and third direction . to the reader of the book aforesaid : concerning the consequence , or doctrine , following the history and mistery thereof . thus have you seen the mistery , drift and end , which that vai'ld history closely did intend : and now the consequence thereof we 'l view , and try what doctrine may from thence ensue . the first consequence or doctrine , viz. concerning the wills rejection of evill . whoever would be sav'd , or hopes to see the face of christ to all eternity , on this foundation he must first begin , that conscience gives no latitude to sin , neither to good nor bad , to church nor state ; to high nor low , to prince nor potentate . nor pope nor priest can give indulgence to it , nor lord nor law can tolerate man to doe it : for conscience is a lord above all lords , a law above all self-made laws or swords , a judge impartial , who cannot dispence with any sin of pride or negligence . man must renounce each sin in general , in thought , in word , and deed , be 't ne'r so small : his will must be a virgin , not consent , or yeild to sin , nor take therein content ; be 't ne're so noble , gallant , sweet and brave , he must not be to his dear sin a slave , not to live freely in it , nor yet by it , for wealth or want , but for christ's sake deny it . * that man lives well , who e're doth chuse to dye rather then sin that he might live thereby . the several kinds of sin to be rejected . all sensuality man must reject , and never more on this worlds toys reflect , in meats and drinks , brave cloaths or fashions fine , or the temptations of the golden mine , or the large offers of her gallantry , with which the most commit adultery , for all who christ do chuse , must freely part from their gentility , both in life and heart ; since 't is an idol that can never stand with christianity in a perfect band : because it is not real pure and sound , nor in the role of christian graces found . for in christs kingdom there 's no lord nor knight , but all are saints , and children of the light : no titles there of honour , or degrees , but all in self-denyal bend their knees : there 's no respect of persons high or low , all are accepted , who their sins forgo . other sins rejected . therefore a just and conscientious man doth evermore his mind and actions scan , least he should lodge some sin of high ambition in his vain heart ; or else some superstition , setting the creatures in his thoughts too high , for that 's false worship , and idolatry . nor doth he wink at his impediments , or in the least excuse his false intents , nor lay the fault upon his natural frame , thereby to salve his conscience , and his fame : and by that weak pretence to justifie his sin and self , in his hypocrisie ; he doth connive at no such weak defect , but at all times , all vain excuse reject . o let no convert palliate his sin , a thousand ill effects are lodg'd therein . for then each grace he stifles in the bud , and so he dayly feeds on strangled bloud ; all his good motions unto death do bleed , whilst he with vain excuse his sin doth feed , or is content in ignorance to lye , as a fair plea for his infirmity : the gospel doth allow no such evasion ; nor the sound conscience such prevarication . christ and the world no man can serve at once , one of these two he must and will renounce . therefore take heed which of these two ye chuse , and which of these you do in heart refuse ; for this be sure , that on your own election depends your own salvation or rejection . the second consequence or doctrine , viz. concerning the wills election of the good or better part . whatever god hath made is wondrous good , and in each thing the * godheads understood , so man must have a care by scripture light , how to serve god in every creature right ; in every thing of nature and of art , with mary he must chuse the better part . for most we see , like martha in the text , with many things are cumbered and perplext , with many cares for belly and for back , with many lusts 'bout what they have or lack ; with many doubts , opinions points and books , but wise is he that unto one thing looks ; and only one doth chuse , which free from pain , doth to mans soul the sure salvation gain , call'd the new-birth , which who so seeks shall find , though ne're so young , so old , so poor and blind . the wonders of the new birth . where ere this birth appears , all things give way , the sun and moon , and stars do it obey ; the sun grows dark , the moon is turn'd to blood , mans wit 's confounded and his will withstood . a when it appears the nations all do woe it , and kings and queens do bring their glory to it : the sword and book , the sheep-hook and the plow , the crown and scepter to the new birth bow , and all the pow'rs of hell , of sin and grave , where it doth rise , no force or power have . all forms and types to a substantial state it doth transform , and transubstantiate ; yea it makes all things new ; for a new earth , and a new heavens rise by this new birth ; where it gets up , darkness is turn'd to light , nature to grace ; and wrong is turn'd to right ; mountains remove , and islands from their place , at the bright presence of this heavenly grace . the blind do see , the lame upright do walk , the deaf do hear , the dumb divinely talk ; sins are forgiven , and devils are cast out , the dead arise , and spread the news about : the conscience is appeas'd , the heart well will'd . christ is reveal'd , and scriptures are fullfil'd ; and all christs works so full of admiration , do all revive at the new-births creation . for it from heaven comes , cal'd christ in us , which who so choose , are blest for ever , thus ; they rise from death , and reign with him as kings , over themselves , and all soul tempting things . this is the first and leading resurrection , grounded aright on the new wills election ; and this election being pure and just , again shall raise the body from its dust . the third consequence or doctrine , viz. concerning the universal evangelical call , to real conversion , and to the new-birth . the one thing needful . hark how a crying voice aloud doth sound from east to west , and to the farthest bound ! each sinner , hypocrite , and backsliders all to this one thing the trumpet loud doth call ; which passing quick , like lightning through the earth , invites all nations to this heavenly birth . all churches , sects , and each religion too , to this are call'd both christian , turk , and jew ; all trades and callings too , in each degree , both high and low ; both sexes , he and she : for now a day of grace to all is shown , if any make excuse the fault 's their own , for it is dayly offered to be sold , to all will buy it * freely without gold. to this , and none but this the trumpet sounds ' and tells that without this all prove false grounds . all forms and figures , customs , laws and rites oft acted are by worst of hypocrites : but this one thing , this birth none can attain , save they who first a free election gain : because they hearken in their inward choice , to ** truths safe call , not the deceivers voice . the fourth consequence , shewing the material cause of salvation and damnation ; in accepting or rejecting the heavenly call. thus , who are damn'd are damn'd ; who sav'd are sav'd according as they have themselves behav'd in this short life , for better or for worse , so they receive the blessing or the curse : go now ye cursed , come ye blessed all , this is the final word to great and small : for so the sentence will at last be given to every soul concerning hell , and heaven : hell unto all who chose the way to hell ; heaven to all who chuse in heaven to dwell ; whose conversation is in heaven fixt , though here a while with earthly passions mi●t , yet are their best affections set above , and still their faith doth work by constont love . thus every man doth to himself create a heav'n or hell , by his own love or hate ; he that in love doth turn to every good , makes that his joy , his nourishment and food ; but he that hates the good and turns to evil , makes his own hell , and so becomes a devil . what though some man should give old rome the lurch , and turn by chance to some reformed church , what though he turn from sect to sect amain , and so at last return to rome again ; yet if he turns not after all to grace , in vain he turns to this , or t'other place . lo here , lo there ; some this , some that man follows , some stand for paul , some peter , some apollos , but he that seeks a heaven in his heart , observes no place , or person for his part . christ's kingdom cometh not by observation of men , or place , but by a new creation , the fifth consequence . concerning presumptuous hope , and erroneous faith. not justified by god. thy kidgdome come , our gallants use to pray with verbal lips , but few know what they say ; for in their thoughts they look upon it so , as on an earthly kingdom here below ; and so their pater noster , they run o're , like an old erra pater kept in store . as to their creed , they do believe salvation to be some boon , like to a free donation ; for they all hope the glorifi'd state to see , as kings make doctors of divinity ; or as by favour masters of the arts , without all art or learning on their parts ; or as by gift a knight is made or lord , who never in the field drew bow or sword , alas , dark souls ! gods grace is no such thing , no such belief can unto glory bring , grace comes not so what ere the world believes , as kings make nobles , or do pardon thieves . but who so turns to grace , finds lasting rest ; who never turns , he never can be blest : therefore let none presume on false assurance , or a wrong hope , which hath no lasting durance , he doth not work aright , i' th new-births wonder , time and despair will crack his hope in sunder . the hypocrites hope presuming on christ's merit without repentance sound , cannot inherit christ's promis'd kingdom , where the blessing lies nothing but grace can unto glory rise . * christ no man justifies for faith alone , but faith and works before his righteous throne , only that saving faith which works by love , doth justifie ; for christ doth it approve . some yet restraining , some refraining grace , and some in faith attain a higher place , but who believes aright , doth not make hast , we see untimely births to nothing wast , so run the race of hope as to attain , left whilst you run you run a race in vain . for this be sure , ' though grievous 't is to tell , presumptuous hope draws millions into hell. the sixth consequence , or doctrine ▪ concerning diffidence or despair in christs mercy . changed into resignation of the will. again let none despair when he is try'd , christ is to none , that turn to christ , deni'd : the smallest grain of faith , in time of need , prevails with him , and never fails to speed ; by whom the peace is made for ever sure 'twixt god and man , which can and will indure , through a resigned will to his good pleasure , taking what he will give , and wait his leasure ; christs will with mans united in mans heart , make that firm tye , which time can never part , grace , and free-will set both their seals thereto , which all the powers of hell cannot undoe . but the seir'd heart , ( whether men chide or praise it ) no counsell can to grace or free-will raise it , ●ecause it can no true repentance find , ●or faith , nor conscience , nor least change of mind thus some attain that everlasting bliss , which others by neglect for ever miss . ●he saints above in several mansions raigne , ●nd several regions sure in hell remain ; ●nd thus according as our works shall be , ●ach man receives his measure and degree . ●is measure and degree in joy or pain , ●nd so shall rise in glory or in shame . ●he end of the third part of this book , and of the third direction to the reader . the fourth part of this book ; and fourth direction . to the reader of the book aforesaid : concerning the application thereof , in general and in special . ☞ the first application general : directed to all real converts , and real readers hereof , as lovers of the truth , and as legitimate and true christians . i love that reader who shall view this book with serious thought ; and to himself doth look : who learns to read his inward soul thereby , and the whole matter to himself apply . ●or 't is not made for vain applause or praise ▪ or the vain glory of the poets bayes , but for a light to every one that reads , to guide him right in all his words and deeds . ●nd though some few should give it commendation ●nd thereto set their seal of approbation , yet he 's the reader , whom my soul most loveth , whom this small book commendeth and approveth . to praise the truth is but lip-labour vain , except the truth doth him approve again . him do i love , whom these lines justifie , ●nd so makes good this converts history . and blest is he that rightly can apply this story to himself without a lye ; ●ea happy is that convert , who can say , my friends 't is i ; i am this youth , this day ; this day i find , and tell what i have found , that my conversion's built upon sure ground : ●is no fiction , which was told to you , ●y me this day the story is made true ; ●ecause i hear , and fear , and do obey , ●nd murder not my conscience any way . and besides this , i clearly feel and find , christ's kingdom ruling in my heart and mind ; ●nd thereby know , i am his promis'd wife ●nd that my name stands in the book of life , with all those faithful converts now at rest 〈◊〉 abrahams bosome and their saviours breast . the second application general , directed to apostate degenerate christendome . and all false hypocritical christians . leave christian , leave thy old hypocrisie , and learn to own thy close adultery , which thou do'st act , ( as i before have told ) in the wrong use of creatures manifold : leave , leave thy church , and good books read no more , till thou for shame leav'st playing of the whore. though to thy self thou may'st seem chast and just , the holy law will manifest thy lust : for all gods laws and each commandement were writ by his own hand , and so were sent into the world to teach man how to serve , and worship him , without a close reserve , in spirit and in truth man must obey them without excuse , and in no wise betray them . watch therefore thy false heart thine eye and ear , and keep within the bounds of holy fear ; have a suspition and just jealousie . o're thy best deeds thy zeal and piety ; ●rove thy conversion out , that it be right , ●east thou be found within the ballance light , when law and death before christ's throne shall cite thee , ●nd with a cat'logue of thy sins indite thee : ●nd tell thee how thy conscience thou hast slain , ●nd crucifi'd the lord of life again . thy light thou hast extinguisht oft in theft , ●o many murders , and adulteries left , which thou count'st good and lawful for thy part ●ecause gods law 's not written in thy heart . but now be wise and just ; why wilt thou dye , ●●ke to a fool in thy hypocrisie ? learn to escape o man , that secret snare of the great whore , by which most ruin'd are . to the female sex in general , gentry and others . an honest wife , in some respects may be her husbands whore , when both in sin a●gree . yea , she that ne're knew man , may be a whore to her own self , and to a thousand more . when woman of mans rib at first was made , she was ordain'd for his meet help and aid ; but she became his murderer in part , a deadly wound she gave him to the heart ; for she soon * turn'd unfaithful and unjust , and so upstart his whore in pride and lust. his wife became his ** whore and tempted him to whoredom first by acting unknown sin : for till that time sin was as yet unknown , though now with men & women common grown thus in the sin the woman was the first , and man the next ; so both became accurst ; ●et when to god their whoredom they confess'd ●●eir curse was taken off ; their marriage blest . and to this day most women act the woman , eve first did , by tempting to undoe man , 〈◊〉 so to boot undo themselves for ever , ●hen death at last shall soul and body fever , ●●less they first turn converts in their lives , ●nd so become true virgins and true wives . for lo , this story doth concern you all ●f that fair sex , and sounds a general call ●oth to the married and unmarried lass , 〈◊〉 view themselves in this unspotted glass ; ●hat e're is said of this young gallant here ●●tends to every female far and neer . for lust , and pride is their inheritance , 〈◊〉 they run on within the devil's dance ; ●●om head to foot they put his livery on , ●all vain fashions by the vain begun , 〈◊〉 meats , and drinks , in cloaths , and dresses brave , ●hich many damn , but never any save . and thus they play the whore with ev'ry creature 〈◊〉 several fashion , and of several feature ; ●he very church is now become a stage ●f all she-gallantry this wanton age , ●he poor do act the rich , the rich each evil , 〈◊〉 eve , when first she hearkned to the devil , and so her maydenhead she lost , though young , unto the devil , by a (a) serpents tongue . and thus the serpent in you seems to dwell , of him you savour , and of him do smell ; your wanton nimble tongues so full of tattle , within your lips incessantly do rattle , tale upon tale , and story upon story , boasting and telling of your own fine glory . thus on you go in pride , in lust , in lying , o that you went as fast in self-denying ! that in this worst , last age , you all might be the first examples of virginity . and blest are those she saints amongst you all , who now will hearken to the (b) scriptures call ; so to become these converts here we see , and recollect their lost virginity , which thus is swallow'd up in sin , and vice , as a lost pearl , deep drowned under ice . ye (c) matrons , and young maidens take to heart what here i tell you , e're you feel the smart , of your vain lives , when once the dreadful rod shall (d) strike you all , by a just hand from god. for the virginity , which here i mean , is conscience pure , that salves and makes all clean , ●nd can restore you to a (e) virgin mind , virgins in soul and body , new refin'd : not foolish virgins , but (f) wise virgins all , whom christ will own , and his true bride-maids call . for such bride maids you females ought to be , and so make good this converts history . ☞ the third application , directed to the martial gallants of the time in special . to become real fighters in this war. ye sworded gallants , who in wars delight , weak mortal creatures only strong to fight : who in your pride , and your vain valour swell , ●s if there were no heaven nor no hell ; ●hink not that you were born to fight and kill , ●ut humbly to obey your makers will. cease , cease from wrath , and lay your weapons down , and now begin on sin and self to frown , laugh at the gilded bullrush by your side , much like the wooden horse that children ride . be wise in time , and whil'st time serves , relent , a time may come when you cannot repent , now put new armour on , new weapons take , to war with devils , for your saviours sake : your baptism make good i' th bloudy field of christ's red cross , under his peaceful shield : d' of then your sword and belt and martial mode , there is more beauty in a snake or toad . ye gallants know your lord and master all , for he your valour will to judgment call e're it be long ; hark , hark your passing bell ( the trumpet ) rings , and your last funeral knell : for dye you must ; your swords will do no good , when inquisition shall be made for blood : o turn true christians , all , on christ's word fix , for 't is hard kicking , sirs , against the pricks . the fourth application . to the wilder sort of gentry , and commonalty in general . what joy hath truth unto those souls to write , who hate to be reform'd , and scorn the right ! tell them of grace , or truth , or christ , or god ? who laugh at vertue and contemn the rod ? who justifie their pride and vain excess in all their dainty fare , and gaudy dress ; but ' though nor plagues , nor pox ( both great and small ) yet if dame conscience prick the gallants heart , he 's soon crest faln , and humbled with the smart . then let the heralds come with all their train , and try if they can cure him of his pain : his scutchion then will give no ease or rest , his glory 's flown , and he 's faln dead i' th nest : he 's faln , he 's faln , his gallantry is gone , and he is left in pain and shame alone , and now by sad experience he may cry , all 's loss , all 's dross ; all pride is vanity ! and thus perhaps brought low upon his knee , he may make good this converts history , ☞ the fifth application . to the gallant wits of the time , poets and players , as instruments of uanity , without truth or reality . be silent now ye law reats of the time , and learn henceforth a new refined rhime ; change your old strains , and lay your lawrels down , your pride of wit , and all the wits renown . that is no place to worship in or pray , was ever soul converted at a play ? there is no room for penance or confession . no offering there for sin , or for transgression : all 's but imposture , which your wits devise , to cheat the gallant with your amorous lyes . * poets and players rightly to descry , the one doth make , the other act a lye . ☞ nay the whole world our ancient sages say , in every trade and function , act a play : there 's nothing real which this world affords , all 's but a shew , and full of empty words . but lo , this herauld in his new : born youth , holds to you all a looking-glass of truth , and bringeth conscience too upon the stage , to teach reality to this mimick age , which shining clear , with its impartial beams , doth dazle all the lustre of your scenes ; you all must yield to those convincing lays , and blush for shame at your conceited bayes . the sixth application . to scholars in general . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and you the famous scholars of the time , learned composers both in prose and rime , deep students all , men of admired parts , through the large circle of the seven arts ; make conscience your best guide , what e're you write what e're you read , or study , or indite . make not an idol of your book or wit , self-admiration soon will poyson it ; be not with wit , with wine , or women drunk , many fair vessels in those gulfs have sunk . but in the midst of all your volumes look into your * selves , and read the inward book : and that you may the better find the truth , scorn not to read this new-converted youth . where you may learn to take degrees in grace , to which all learning should of right give place . and so invested in a new degree , you may make good this converts history . application to the plebian party , and all inferiour ranks , concerning vulgar pride and gallantry . and now in love , i le write a line or two , unto the vulgar , or plebian crew ; and to the laughing , quaffing multitude , compos'd of several humours proud and rude . for they have all their share in pride you know , equal with those who in their silks do go , both from one root do spring , and from one tree , the gentry stock ; and vulgar pedigree : and both make up one body in the main , like an huge army marching o're a plain : the front whereof i shew'd , with either side , and now at last bring up the rear of pride . therefore to them in order after all , to stir them up , i here must sound a call. the call to the rear of pride . think not ye vulgar party here and there , that you are safe and unconcerned here ; nor that this gallants hist'ry doth belong at all to you of the inferiour throng ; mistake it not it reacheth to you all of the mechanick tribes in general , in every trade and calling , rich and poor , none are excepted from this general score . for all of them ( though in a course degree ) can act the gallants part as brave as he , they all can brag , and boast , and tell a story , of their own worth , or wit , for their own glory , yea they can swear , as the mad gallants do ; and in their fury can out-sweare them too : their words and looks with madness oft do swell , as frantick furies broken loose from hell . nay to their power they will be in fashion , what ere comes up , within our modish nation : and they can complement in their rude way , with hat , and hand , and foot , as well as they ; your humble servant sir , they all can cry , though oft their conscience tells them , that 's a lye , and thus there is no vanity or pride , that is not acted by the vulgar side , yea , view all pride in country , court or town , there 's none like that , that 's acted by the clown . there 's no hectorian gallant can compare , in pride with him , nor yet so boldly swear . perhaps some will not swear , yet at the least , if they 'l not swear , they 'l lye and cheat at best : for lying now is grown the tongue in fashion , the mother language through the vulgar nation : the very children act the parents part , for they can lye and swear as taught by art . the retreat to the rear of pride . ye desperate rebels who dare god defie , and offer violence to his majesty , who dare blaspheme and rend his sacred name , with your proud tongues , voyd of all fear , or shame , who by your maker swear in your loose sports , ●n your full cups and all your vain resorts , who make of sin a jest , and jest no sin , and scarce can speak without a lye therein , know of a certain not a word doth fall , from your loose lips without account for all : all stand recorded in that dreadful book of dire revenge , wherein you scorn to look : the dreadful book of conscience in the soul , which all the powers on earth cannot controul : and when that opens , where will you appear ? ●n vain 't is then to swear , or ly , or jeer . your tongues poor fools , will all be stopt , and still'd . and your wide mouths with flames of hell be fil'd . o prize my words , and take them deep to heart , ere for your sins you feel the hellish smart , for conscience is a judge can tame you all , when he your pride shall unto judgment call . you are this gallant , sirs , i here intend among the rest ; o that you now could mend your sinful lives like him , and so become , repenting souls , before the final doom . as thousands in this nation have of late , chang'd from their natural , to a new-born state , who once were wild , and vain , nnd rude , like you , but now are your examples just and true ; sober and wise , from quarrels free , and strife , in carriage low , in language chast , and life : and though you scorn and scoff them in disgrace , they still remain true converts to your face , and so as new-born creatures in behaviour , they plainly show that they have found a saviour ; for such by right the vulgar ought to be and so make good this converts history . the authors good wishes . with several applications to several sorts of persons and people ; homebred and foreign . and now my applications i will end , with my best wishes unto foe and friend . i wish to all , that mercy grace and stay , which i oft found in my afflicted day , when in desertions humbled by the rod , i sought and found a saviour and a god , i wish that all may find the same delight , in every path of vertue , just and right ; i wish that peace to all , which i now find towards every church in my inlightned mind . i wish , that truth ( in which i have my part ) did shine as clear in every christians heart ; that all might see what bondage they are in ; to self and satan vanity and sin : and so convinced by a new wrought light , might shine true converts all in * open sight . o that one convert might at least be made , to prove the truth of all that i have said ; and if'mongst thousands one soul thus repents , i shall rejoyce o're him with all the saints . a good wish to all , not yet entred into this spiritual warfare . and to those who are entered . 1 , rank no souldiers of christ. three ranks of christians in the world i find , the first a coward is in his false kind : to all therefore , that never yet durst enter , i wish a good beginning , and to venter life , soul , and body in this holy war , till they both conquered and conquerours are . 2 , rank new soldiers of christ. but unto those who have this war begun , i wish a progress till the race be won : and that they may so run as to obtain , so fight , as they the victory may gain : for they shall meet fresh on-sets every day , satan will not at first forgoe his prey . 3. rank of christians , old soldiers of christ. lastly , to those who have gain'd more perfection i wish increase ; and so by truths direction , to number out the remnant of their days , in contemplation of their saviours praise : by whom they are made conquerours , and rest under his banner , here and ever blest . for he hath set their feet upon a rock , above each enemies reach , or satans stroke : no racks nor prisons , nor a thousand harms can pull these soldiers from their saviours arms ; for these be none of those , who live as * hogs , and dye at last in shame and pain as dogs but these be they and only they we see , that thus make good this converts history . the authors good wishes . applied to foreign parts , and churches ; grecian , romane , and reformed beyond seas . unto the grecian church , which now doth lye in bondage to the turkish monarchy , i wish a good deliverance in due time , when they are made more knowing of that crime , which caus'd that heavy judgment to come down with fire and sword upon that stately crown . their pomp and pride , their gallantry in wars , their church dissentions , and intestine jars , their frolick lives , their luxury , and excess , and sins in gross , which no pen can express , these , these did cause their dire calamity , a vengeance just for their iniquity , and still in bondage sad are like to live , till they repent , and god their crime forgive . yea , till they turn true christians , such as were when paul first planted primitive churches there . for such by right you grecians ought to be , and so make good our converts history . good wishes to the roman church . unto the roman church as now it stands supported by the pope and emperours hands , by france and spain , and house of austria , i scarce know what to wish , much less to pray : unless i wish confusion to her pride , and a conclusion to her lust beside , if i should wish her eye-salve 't is in vain , for she 's supreme and counsel doth disdain ; if i should wish conversion unto rome , i fear i am prevented by her doom : only i wish repentance to those kings , which she still broods under her eagles wings , who in false zeal , obedient to her laws , have shed much bloud in her apostate cause . o that they could be wise , and now recall . their slavish scepters from their antient thrall . but of her kings , and her , i 'le say no more , because i know the judge stands at the door , who soon will shew them all what 't is to fight , and persecute their brethren in despight . good wishes to the reformed churches . but you reformed churches , here and there , swede , dane , and dutch , with all the rest elsewhere , i wish i had no cause here to declare , from your first love how you declined are , and with a panting heart , i deeply wish some were not neuters , neither flesh nor fish , lest when e're long the judge in clouds shall come , you all be found apostates like old rome . therefore i wish that as you have begun to mend religion , and a new-course run . so would to god you might your lives refine , and unto papists as pure patterns shine : for all reformed churches such should be , and so make good this converts history . application , and good wishes to the modern sects of great britain . concerning religious pride and gallantry . and now a fault of yours to you i 'le tell , religious sects , because i wish you well : my words shall not be many , rude , or rough , a word in love is to the wise enough . the fault in general . of twenty several sects well known by name , i n'ere found two in judgment yet the same , nor yet in love , in kindness , and affection , in sweet discourse , in counsel and direction ; but all as cross and different in their minds to one another , as contrary winds : so shy they look , and so with scornful eye upon each other glance ; yet none know why ; and for my part as oft as i have seen them , i never yet could state the case between them : for in the midst of such a different throng , 't is hard to know , who 's in the right or wrong . long have i been amongst them a spectator ; in all their ways a faithful observator ; and this i find that prejudice and pride , wanting true love hath poisoned every side . a deadly weed that doth the sects besot , like th the night shade in the prophets pot : a scab it is infecting every fold , and breeds ill bloud with humours hot and cold ; this is that spot which doth your light deface , and all your sober carriage too disgrace ; like to the goat that fills the milking payl , and strikes all down again with heel or tayl. advice in this case . o let no prejudice prevent the good of mutual love ; which is the saints sweet food , nor charge ye one another in despight , with any errour , till you have full sight of that you charge ; then friendly write unto them , and gently try unto the truth to woe them ; and so 'twixt right and wrong the truth discern and gladly teach , and gladly also learn. but for this end make scriptures still your guide above all humane wit , or light beside . prize love , ye sects , above all self-fram'd sight , least you be found within the ballance light ; though you the tongues of angels could surpass , and yet want love , all is but sounding brass . 't is holy love that crowns all with perfection , the surest mark of free grace and election . by this shall all men know ( as christ doth tell ) that you are his , if you in love excell . that love divine , the very bond of peace , which ceasing not , makes all things else to cease ; all quarrels end , and all disputes must fall , when love , without dispute o're comes them all , for unto love must all religions yield , and all mens high opinions quit the field . therefore on this young gallant fix your eyes , whose pride in your own way you equallize ; for robes and silks do not a gallant make ; but the high thoughts , man of himself doth take , come down a step or two , and you will see you need humility as well as he : mark well my counsel , sirs , to what it tends , not light but love can make you perfect friends : yet light is good when guided well by love and heavenly grace descending from above . and what i say to you i say to rome , and every church throughout large christendom : that all should be baptized as you see , in the pure fount of peace and amity ; least , at the last they wither quite away , like churches old of greece , and asia . therefore i wish that all who now be foes . might in the bond of love united close . for such by right all christians ought to be , and so make good this converts history . application . to the iews . enough to christians , now i 'le change my stile , and to the scattered tribes draw near a while . ye (a) forlorn jews ; since unto sion hill you have a longing and a deep good will ; that you the better may attain your end , mark by what steps you thither must ascend : for scriptures yield a (b) promise and a call , that when you turn to christ , your vayl shall fall . you are not cal'd to a veyl'd form or letter , but unto (c) substance , and a light far better : not to an outward temple made with hands , framed of stones , and built upon the sands ; for (d) christ is come ; to him your service yield , and on that corner stone your temple build , for your old temple is consum'd and gone , and not a stone is left upon a stone . nor are you call'd to sacrifices old , fetch'd from the wandring herd or from the fold , a (e) contrite heart is the true sacrifice required of all jews with weeping eyes . o mourn (f) a part in tears and sorrow due , turn to your lord , and he will turn to you : for till you kiss his pierced feet and hands , there 's no returning to your ancient lands . and then shall wandering (g) judah once more shine , as new-born christians in their holy shrine , the turk , the tartar , will turn christian jews , and india too converted at the news : (h) peace then will be on earth , both far and nigh good will to men , glory to god on high . amen . the address . wherein the author appeals to the iudgment of the conscientious , self-judging readers , who have iudged the whore within them . judicious friends , who by an inbred light can judge of truth beyond the vulgar sight , to you i here appeal , for i am sure , there 's none but you , can real truth endure . and since to you an equall judgment 's given to weigh each word within the balance even , to your impartial eye i recommend these few directions for the truth 's sake pen'd . not , that you need direction from my hand , but that by you the victory may stand against all those , who the true light controle , though shining nere so bright in our north-pole . for truth hath many foes and friends but few , yet such it finds , and such dear friends are you ; to you i here submit in equity , you shall be judges 'twixt this whore and me , against whose pride i yet have more to say , when god and time permit a judgment day ; then will the stout and lofty ( like this youth ) stand all as mutes before the throne of truth . learning and valour , honour and high blood , when that day comes will do the whore no good . yours , veriloquus . dum relego , scripsisse juvat ; quia plurima cerno digna legi populo , principe digna legi . the postscript : intelligent readers , either convertible , or converted ; for your sakes i begun this small book of conversion , under the title of a young converted gallant ; as a new and rare subject ; and now as you see , and read , i have ●lso finished the whole matter throughout the four ●arts thereof ; hoping that you have perused it ●ith a right mind , in a right understanding , for ●se it will signifie little , and edifie less : but remain dark letter to you all : for without a right un●erstanding of the truth there can be no true and ●●ght real conversion in any one : and here are many positive fundamental truths couched , and many doubts and controversies briefly resolved ; and if you diligently , and with serious eye do observe them , they will be very helpful to you all , and so likewise very acceptable without offence , but if any be offended they will turn to his damage . the careless , scornful , slight reader will profit nothing by this book ; who reads here a little and there a little like some news book , and so flings it aside ; in him the fire is quite gone out , and all his fuel is turn'd to ashes , there is no spark of conversion left in him ; in vain it is to add the breath of the bellows , where there is not a spark of fire left to begin withal . but whereever there is a spark of goodness left or lyes hid in any heart , verily it will receive life and light from this truth , and will revive , and grow up into a holy flame , and desire after the truth more and more : i say this writing will certainly have an influence , and a good effect upon every one that reads it night and morning , with serious meditation . therefore let none be offended at the truth here written , either high or low , gentry or commonalty , learn'd or unlearn'd , roman catholick or protestant , the sound reacheth you all , and you hear it , that pride and lust may have a fall ; and many high and low will repent thereof , and become the converts there described ; but many will not , till destruction overwhelm them in their sensuality ▪ sin and ignorance ; as it is written , many in the last times * shall be purified , whitened and tryed , but the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand . therefore so read , as you may understand what you read distinctly ; even to a conversion visible to all , that all who see your new carriage , new life , new looks , new habit and conversation , may reod a right conversion in you , and glorifie god through your example . and be not ashamed of jesus christ and his cross , into which you say you were baptized , and vowed to fight under his banner , against the vanities and pomps of this world ; be not found lyars before him , but make your vow and promise good , in laying down the pride of your gentility , and the lust of your sensuality , the two temptations here set before you in this book , for a warning to you all in this last age . ** and for this end observe yet more punctually what i have set down in the 66 page hereof , for your better intelligence concerning the three ranks of christians in reference to the title of our authors book , on which i here write , call'd , war with the devil ; craving his acceptance and yours of these my labours seconding his ; though he and you are altogether unknown to me , and i to him and you . the three ranks of christians , as to christs cross. 1. the first rank i call cowards or runagadoes in christianity , and are as yet no soldiers of christ , under his cross and banner . 2. the second are the beginners or new soldiers of christ , who have begun to fight under his banner ; listed soldiers . 3. the third are called the old souldiers of christ : veterani , old standers in the army , that have fought the good fight under the cross of christ , nigh or even to the end . and in these three looking-glasses every man and woman may easily discern in which of the 3 ranks they are found . ☞ 1. by the first therefore understand loose christendome in general , the formal and verbal professours of christianity of christ , and his dayly cross ; living still in their sensuality , and pride of gallantry , unconverted , turning the back in the battle against the world , the flesh , and the depil , meer hypocrites as yet , that are ashamed to own the cross of christ in self denyall , least they should want a livelyhood , or be laugh'd at for their conversion . these are call'd christians secundum dici , not secundum esse . ☞ by the second understand that church of christ , and those christians , who are as it were come out of babylon , travellers toward jerusalem , and their heavenly rest ; but are not yet fully come thither : notwithstanding they have given up their names to christ their captain , and are sworn , listed and inrolled soldiers , converted to the real profession of the truth , and pure life as it is in the leader jesus , the saviour , guide , and governour of them , by his word and spirit in the renewing of their faith and conscience ; and these are christians secundum esse . ☞ by the third rank understand that small church of christ , few and rare , and hard to be seen ; who not only are come out of babylon ( in this world ) but have travelled quite through from babylon to jerusalem , even to mount sion , the place of * rest , and peace in their faith and conscience ; and this is the persevering party , even to the end in this holy war , or spiritual war-fare ; having put on the whole armour of god , and not put it off till they be conquerours over themselves , and all their spiritual enemies : these ** follow the lamb whereever he goeth , cloathed in white ; the world knows them not , for they are not of this world , though in it : for their conversation is in heaven , and their love in heavenly things ; and thus * they rest from their sins ; from avarice , pride , lust , ambition , extortion , oppression , drunkenness , wantonness , and every iniquity ; and at their death they rest also from their labours , troubles , * persecutions , and afflictions . and these i have typed forth by a similitude of the magnetick needle in the marriners compass , ever pointing to the north star , where it resteth , and no place else through a secret instinct in the inward hidden attractive love point . the portraicture of the marriners compass by sea and land in the 32 points thereof : wherein the needle first touched with the mag●es or loadstone , never resteth till it come to the north-point , and there standeth fixed . and here are only 12 figured instead of many thousands , pointing all to the same place , though thousands of miles asunder , and so make a full communion . behold in these 12 figures a lively type or similitude of the true church or communion of saints throughout the world at this day ; whose hearts all pant and point one way ; and so are already in heaven , where their conversation is , looking to the true north star there , jesus christ : their hearts all touched with one and the same spirit , though far distant in place from each other , yet there they fix and rest as one full body ; all of one mind and one kind . an explanation of this similitude . intentive , and unanimous readers , let us ( for the truth sake ) contemplate yet a little further this comparison , and see into the heighth , depth , length , and breadth thereof ; for it is worth the knowing , that by the natural mystery we may learn the supernatural , and try our selves thereby . for verily there is not a greater secret in nature or art , then this of the compass , if we rightly consider all the properties thereof . and , therefore having given you the pourtraicture thereof , i will also here in the next place give you the description of it , and so proceed to application for instruction sake in the work of conversion . the pilots compass is a round box of wood , hollow and plain : in the verge of it are set down the 32 points of the winds : and in the middle or center stands a sharp pins point , whereon the needle by a hollow dent becomes voluble , and turneth round thereon , tumbling and shaking 'till it leaves them all , and fixeth in the north point only , toward the polar star. and over it is a plate of glass or chrystal , to preserve it from all violent motion by the wind , and to keep it from the air , dust , or any foulness , least it lose its magnetick vertue : and so is placed in the ship near the helme , as a directour to the pilot , how to steer his course aright from place to place till he come to his rest or wished harbour . but there yet remain two greater wonders ; namely , the load-stone , or magnet , and also the load star or north-point . the loadstone is the efficient cause of the needles conversion ; and the load-star is as the final cause of its conversion : for there it ends and terminateth in rest : and from both these the needle receiveth the power of conversion , else it could have none . and it must first receive vertue from the load-stone before it can turn to the load star , as i have said before : and then having been touched thereby , and joyned thereto , and as it were gendring together , it attracts to it self a secret love or inclination to the north-poynt , with eager desire . but why or how , this can be in nature , no wit of man could ever yet find out : for it is digitus dei , the finger of god , a wonder in nature for a lesson to mankind . now in the next place observe the unparallel'd properties of these three ; the stone , the needle , and star : for these three act as one in this work . 1. the load stone draws , and attracts the needles point , figured as you see like a lilly , and as it were kisseth and embraceth it , and anointeth , or baptizeth it with a secret invisible vertue ; and this is the first change . 2. then the needle rejoyceth in the vertue thereof , as made convertible thereby to its place of rest , and this the second change . 3. lastly , the star or morth point standeth fixed and cnmoveable to receive the aspect and reflexion of the needle towards it in mutual conjunction , and this the third and last change in this great mystery of nature . further observe , one load stone ( though there be many ) can inspire , and new inform a million of needles , and no stone else can do it ; marble , coral , agate , diamond , ruby , saphyre , or pearle , nor all the stones in aarons breast-plate , nor in the royal crown , nor yet the rare elixar or philosophers stone , can give it the vertue of conversion to the heavenly north-star . neither can a needle made of any mettal but firm steel receive this vertuous tincture of love , gold , silver , copper , or lead are not capable of this hidden vertue , with all their worldly glory , and splendour : they cannot receive a kiss of love from the magnet ; for they have not a magnetick principle in them ; nor any heavenly inclination , nor are they capable of this communion and unity , as to point all to one place in the heavens ; earth is their center , and there they end in the grave of corruption . but these love-touched-brethren stand ever in communion , though far asunder ; the place and object of rest , make them one in nature and in society ; inseperable companions in love and vertue , though differing in locality , remote from each other . the spiritual application . a little application will serve to the intelligent reader . the mystery is written in capital letters , he that runs may read at first sight . behold all of you ( young and old , men and women ) the wonderful power of god in the creation , in this , and in all his works of wonder : and so let all fall down and worship him , adore , admire , and be converted unto him , who hath made heaven and earth : o draw neer unto him ( as the needle to the magnet ) and he will draw neer to you : magnifie him and glorifie his name , that his vertue , his power , his love , fear , and faith may touch your hearts and anoint them with his secret spirit of grace in conversion ; that you may become all elect vessels of honour in his sight ; and so be renewed in soul and body , mind and spirit , ever looking up to heaven , and panting after your saviour , who is gone before to prepare a rest for the blessed , that look towards him , above all the profits , or pleasures , or glories of this world . for he is in heaven looking down upon you , and after you , as waiting for you ; and i when i ascended saith he , will draw up all men after me : namely , all that are capable to be drawn unto him in real conversion from this world , and the things thereof : every sinner , swearer , drunkard , thief , whore and adulterer , extortioner , and vain glorious , or covetous soul , he waits for to come unto him , to rest in him from sin , to take up his dayly cross , and follow him ; for of such little children is the kingdom of heaven ; and all that be his already thus do ; he knows them , and they him : for they have already received many a kind kiss from him ; they are joyned as the needle and magnet , mutually together , and receive vertue of his vertue daily , and cannot be drawn from him . their hearts are with him , though their bodies are here below ; and thus they all make one assembly of saints on earth , fixed on him in heaven . for by this needle of pure firm steel , understand the heart of man ; his soul and mind : mens humana , the humane understanding , mind , & spirit , sanctified , and made heavenly and divine . * the lovers of gold , and silver , and brass , and pretious stones , jewels , and glories of this world , titles of honour , and gentility , pleasures of sensuality , attain not this conversion ; those 32 points must all be left , when the word of god , and his spirit , touch the true mettled heart , as prepared for the bosome of jesus christ , the true north-star , in whom is their rest and peace , through a pure lile , faith , and conscience ; and in no other , but him . readers ; take it into deep consideration , for it is truth here told you : hereby you may see , and know your selves , and your sins ; your salvation , or your damnation . — much more might here be said , but i bid you all farewel , and wish you may live well , and so dye well ; which you cannot do , except you first bid the world farewel , and dye to that , whilst here you live . the whole compass of this earth through all its round circle of 32 points must be left for heaven-sake , in all its longitudes , and latitudes , and degrees thereof : all must be left for one pearl , one only treasure , for which the merchant , or mariner , sold all he had , to purchase it : and where the treasure is , there will the heart be , whether in heaven , or in earth : but on earth the needle ( the heart , or mind of man ) hath no rest , it is a pilgrim there , and travelleth to its resting-place above all earthly joys , state and delight ; which resting-place is invisible : it is a misterie above nature ; the natural minded , unconverted man can have no propensity , or inclination to it : the heavenly converted soul seeks , and finds it , and is fixed in it ; as the needle to the north-point , its proper place of rest. for , after all , fixation crowns the work : the needle would be a cast away , were it not both toucht , and fixt : for otherwise it could give no direction , no true instruction ; nor be of any use & service for its maker or its master : but being fixed after long trembling and quaking , and seeking rest , it secretly and silently rejoyceth with an allelujah to its creator : rejoycing that it is fixt to-towards him ; as all true saints do , and ever did . therefore said david , that sweet singer of israel , in the midst of all his troubles , and tryals ; my heart is fixed , o god my heart is fixed , i will sing , and give praise . awake my harp , &c. psal. 50.7 . and again , psal. 59.16 . i will sing of thy power , i will sing a loud of thy mercy , early in the morning ; unto thee , o my strength will i sing : for god is my defence , saith he , and the god of my mercy . in him my heart is fixed , he is the god of my salvation and deliverance , the god that giveth me life , strength , health , food and raiment ; the god who hath anointed me with the spirit of grace , and with the inward light of his countenance ; who hath pardoned my sin , and redeemed my feet from death : who hath given me a new heart , to love his commandments , and his law is sweet to my lips as the honey and the honey-comb , more delightsome than my dayly-food ; yea , than all the glories of my kingly-crown ●n him my heart resteth , to him will i sing and give praise . but the needle ( the heart or mind of man ) cannot come to this place of rest , and perfection , till it first be baptized & annointed ( like the heart of david ) by the holy ghost . the heart must become a child in its humility , taken up into christs arms and blest . for the word of god ; namely , the prophets and apostles , bring the heart as a new-born infant unto christ , inwardly in spirit , that like the needle touched with the load-stone , it may be made partaker of this heavenly-nature , and so be made like unto him , conformed to his image ( lost in the first adam , ) & then it is inabled to stand fixed , and at rest , in the midst of all this worlds tryals and temptations , as converted unto him , who is the rest and resting-place to all that be his. therefore great need is there to all mankind of this conversion ; of this outward and inward unction , this divine metamorphosis or change of the mind , this new-birth , for without it none can make war with the devil , the world , and the flesh ; none can become old souldiers of christ : or conquerours over sin , hell and death , without it ; for this is the one thing necessary to everlasting joy , rest , and perfection here , and for evermore . for it is the saints jewel , their white-stone , by which all are purified , sanctified , and justified to all eternity : yea this is the sure infallible mark of the true church on earth , the lilley-hearted church , the lillies of the vallies , the lillies and roses in solomon's garden , here typed forth by this lively similitude of the little needle . loe readers , if all this be true , if the case thus stands , before the throne of jesus christ , where is then all pride , envy , dispute , wars , jars and contention about religions ? all religions , and opinions , institutions , signs , services and sacrament must be subordinate , and stoop to this one things necessary ; this place of rest and fixation ; which is an humble clean heart directed to god and goodness , in jesus christ alone . and then farewell sensuality and gentility , riches and honour for this one treasure , this essential principal of rest and everlasting happiness . and thus much for the similitude , omitting all curiosity of discourse concerning magnetick bodies in general , as likewise the variation of the needle , on this , and that side the aequator ; with all other abstrusities in this matter ; and only wish after all , that my writing here might beeome magnetick to my beloved readers , and might attract some at the least to true love of the saints jewel here described , and so become members of the universal lillie church , with their lillie-pointed hearts , touched with the load-stone of divine love and grace . and thus much of-this book , written occasionly from the sight of that divine poem aforementioned , in the beginning ; written by the hand of one , altogether unknown unto me , hoping it will prove acceptable to him , and to the lovers and believers of the truth , as it is in christ jesus , the fountain of all truth ; remaining to them all a servant to my power in the service of the said truth . john mason . the full period . an advertisement . whereas his majesty hath been gratiously pleased by his letters pattent , to grant and confirm to richard hains , the sole cleansing , the seed called trefoil , nonsuch , or hop clover , from its husk , and course grass ( he being the first that made the discovery ) with prohibition to all others to cleanse the same ; which seed , thus cleansed , is very profitable to many places of this kingdom , especially for dry lands , as chalkey , rocky , and hilly grounds , &c. which are naturally barren , and will produce little , or no pasture . these are to certifie all gentlemen , farmers , and others willing to improve such barren grounds so as with the expence of six shillings , to make land , which without it is dear of half a crown an acre by the year , to be worth 15 , 20 , or 25 , shillings per acre : and for their farther information . they may have a printed account of the nature , use , and advantage of the said seed , cleansed as aforesaid . at mr. russels coffee-house in bartholomew-close , near west-smith field . the said seed , so cleansed , is to be sold by mr. thomas mottershed at the cross keys in lumbard-street ; and mr. william lucas at the naked boy in the strand , and not else-where in london . the way for sowing it , is with oats , and barley ; and the first weeks of january , february , march , and april , the said richard hains himself will be in london , and may be spoken with at the said mr. russels coffee-house every day in the forenoon , ready to give any persons farther directions , and satisfaction . courteous reader , be pleased to take notice , that these books following are printed for , and sold by benjamin harris , at his shop , at the sign of the stationers arms in sweethings-rents , at the east end of the royal exchange in corn-hill . 1. war with the devil , or the young mans conflict with the powers of darkness , in a dialogue , discovering the corruption and vanity of youth , the horrible nature of sin , and the deplorable condition of fallen man , also a definition , power , rule , and conscience , and the nature of true conversion ; to which is added , an appendix , and taining a dialogue between an old appostate , a young convert , by b. k. the third impression . 2. darkness vanquished , or truth in its primitive purity ; being a treatise of laying on of hands , in answer to mr. henry danvers , by b. k. 3. the grand imposter discovered , or the quakers doctrine weighed in the ballance , and found wanting , in a dialogue between a young convert , and a quaker , by the same author , b. k. 4. love to the life , or some meditations of loving , and washing in the blood of christ ; together with a tast of gospel promises , as the churches stock , or believers patrimony , by richard mayhew , minister of the gospel 5. the parable of the kingdom of heaven expounded , or an exposition upon the first 13 verses of the 25th . chapter of matthew , by hanisor knollis minister of the gospel , in octavo . 6. the accomplished ladies delight , in preserving , physick , beautifying , and cookery . 1. containing the art of preserving , and candying , fruits and flowers ; and the making of all sorts of conserves , syrups , and jellies . 2. the physical cabinet , or excellent receipts in physick and chyrurgery ; together with some rare beautifying waters to adorn , and add loveliness to the face , and body ; and also new and excellent secrets , and experiment in the art of angling . 3. the compleat cooks guide , or directions for dressing all sorts of flesh , fowl , and fish , both in the english , and french mode , with all sauces , and sallets ; and the making pyes , pasties , tarts , and , custards , with the forms and shapes of them , in octavo . 7. baptism discovered , plainly , and faithfully , according to the word of god ; wherein is set forth the glorious pattern of our blessed saviour jesus christ the pattern of all believers in his subjection to baptism ; together with the example of thousands who were baptized after they believed . by john norcot , a servant of jesus christ , and of his church . 8 mentis humanae , metamorphosis sive conversio , the history of the young converted gallant , or directions to the readers of that divine poem , entituled war with the devil . by john mason of fordham in cambridge-shire . 9. anima astrologiae , or a guide to astrologers ; being the considerations of guido bonatus , and the choicest aphorismes of cardan 7. segments englished ; a piece long expected , and highly useful to all artists in giving judgements ; and recommended as such : by william lilly , student in astrology . any person in the countrey desirous to know the natural fate of themselves or children , as far as the same depends on second causes , sending the time of their their birth or substance of there desires , to henry care student in physick and astrology , at the sign of the duke of monmouth in fetter-lane , near fleet-street , may have their nativities calculated or questions resolved according to art , and judgments thereupon , thereupon , as to the general accidents of riches , honour , marriage , diseases , troubles , &c. to befall them in their whole lives paying ( by the carrier or any friend here ) 5 s. for a nativity , 2 s. for a question , upon the receipt of an answer which they shall receive with great integrity and satisfaction . notes, typically marginal, from the original text notes for div a52171-e680 * viz. mens humana : the humane mind , or the humanity . notes for div a52171-e1390 * viz. mens humana : mans understanding . * viz. mens humana : mans understanding . * or sublimity selfehood . * mens humana ▪ * psalm 51. * meus humana . * the humane mind or understanding converted . * psal. 15. ver . 2. * psal. 15. ver . 5. * mat. 19.21 . ** ver. 16. notes for div a52171-e11510 * prov. 7.8 . and prov. 5.3 . &c. * the whore within you and without you . * gen. 3. * judges 16.21 . * vivitur exiguo melius , &c. * spiritus mundi . * 2 thes. 2.3 , 4 , 5. * mens illuminata . * revel . 14.4 , 5. * matth. 24.28 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * real appearance . notes for div a52171-e20020 * job 26.21 . * esaiah 55.1 . john 7 , 37. ** john 10.5 . * rom. 2.13 . james 2.24 . notes for div a52171-e22960 * murder , theft , whoredom , and all manner of sin was committed in this first act of their diversion . ** gen. 3.6 . their conversion , cen. 3 , 12.13 . (a) gen. 3.4 , 5. (b) psalm 45.10 , 11. (c) read 1 tim. 2.9 , 10. (d) see esay 3.16 , 17 , 18. (e) rev. 14.4 . (f) mat. 25.10 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus mundus agit histrioniam . * nosce teipsum . * psalm 49.20 . (a) without place of rest . (b) 2 cor. 3.13 , 14 , 15 , 16. (c) jesus of nazareth . (d) the t●ue messiah king of the jews . (e) see psalm 51.17 . (f) zech. 12.9 , 10 , 11 , 12. (g) esay 11.11 , 12 , 13. hos. 3.4 , 5. (h) luke 2. notes for div a52171-e29720 * dan. 12.10 . ** see page 66. ] * see heb· 4.8 , 9. ** 2 tim. 4.8 . * the rest from sin . * rev. 14.15 . the rest from their trouble . notes for div a52171-e30340 * luke 12.19 , 20. the difference between the spots of the godly and of the wicked preached by mr. jeremiah burroughs at cripple gate. burroughs, jeremiah, 1599-1646. 1668 approx. 169 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a30567 wing b6061 estc r20303 12259087 ocm 12259087 57745 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30567) transcribed from: (early english books online ; image set 57745) images scanned from microfilm: (early english books, 1641-1700 ; 175:6) the difference between the spots of the godly and of the wicked preached by mr. jeremiah burroughs at cripple gate. burroughs, jeremiah, 1599-1646. [4], 112, [8] p. [s.n.], london : 1668. four sermons. advertisements: [8] p. at end. reproduction of original in harvard university libraries. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng good and evil -sermons. sermons, english. 2006-04 tcp assigned for keying and markup 2006-05 apex covantage keyed and coded from proquest page images 2007-03 robyn anspach sampled and proofread 2007-03 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the difference between the spots of the godly , and of the wicked . preached by mr. jeremiah burroughs at cripple gate . london printed in the year 1668. courteous reader , here thou hast before thine eyes a little manuel , taken by a dextrous baruch , from the mouth of jeremiah . by it , as abel , though dead , he speaketh ; and albeit the carkass of the dead lyon lyeth rotting in the ground , yet his name and doctrine yeelds , sweetness . he needs no herauld to proclaim his praises . his own works do sufficiently praise him in the gates . aaron and his sons had discerning spirits to destinguish the spots of leprosie , shewing-which made unclean , and which not ; and this author treads in their-steps , and , as a judicious critick , discerns between the precious and the vile , distinguishing the faint-spots of weakness , from the plague-spots of wickedness , that so we may cease from false plea's , and be found spotless at the great day . he makes no● spots where were none , but seeks to cleanse them where they are , by the sweet calls of admonition and reproof : if he discover thy secret spots and sores , like the good samarit an , he 'le give thee oyl and wine to cure them . some spots are inconsistent with grace , and if not cleansed , they 'le be thy death , even plague-sores that will eternally separate thee from god. come therefore , and purchase this little treatise , which may be of great and eternal concernment , helping thee to be found of the lord christ at the last day , without spot , and blameless . the first sermon . july the 6th , 1645. deut. 32. 5. their spot is not the spot of his children . the words read , is a part of moses song , that he sung a little before he was to die ; ( like the swan that sings sweetest when death approaches ) the scope and end of this song of moses , it was to leave a testimony behind him after he should be gone , of the goodness , and mercy , and faithfulness of god towards this people ; and of their sinfulness , and perversness toward ; him again ; to the end , that if great evils should befal them after he was gone , they should have no cause to speak ill of god , or of his servant moses . you have brought us to a fair land , you gave us many fair promises , that god would be our god , and be gracious to us , and that he would never leave us ; yet see what befalls us . moses now leaves this on purpose behind him , for ever to stop their mouths ; as if moses should say , it 's true , the lord hath made me an instrument of bringing you out of egypt , and by me hath made many promises to you , to encourage you ; and hath chosen you to be a peculiar people , and led you along all this while : but , if evils do befal you , if you be brought into a sad , and distressed condition after i am dead and gone ; remember what i leave behind me , and know , that god is to be justified in all , and his words is to be justified ; but you have sinned and rebelled against god , and have brought upon your selves all the evil that is come upon you . this is the scope of thi● song of moses . he leaves this by way of a song ; for 〈◊〉 was this 32d of deut. in the heb : a song like one of david's psalms ; and he leaves 〈◊〉 by way of a song , that they might the bette● remember it , and teach their children the v●ry words of it . and he begins in a very elegant way ; give ear , oh ye heavens , and will speak ; and hear o earth , the words of my mouth . why moses , there was a time thou saidst , thou was 't not eloquent ? but that was because he would excuse himself from work : but here it appears that he was very eloquent ; give ear , o heavens , and hearken , o earth , as if moses should say , that , that i am speaking of this people ( that are a wretched and stout-hearted people ) will not be regarded ; but heaven and earth shall be witness against them ; the heavens and the earth shall hear . though what 's spoken out of the word by way of reprehension of a sinful people , may be neglected and past by ; yet know , that there is an impression upon the heavens and earth ; and rather then the lord will want witnesses , heaven and earth shall come to witness against that people . after his preface , which is in the two first verses , he begins with lifting up of the name of god ; because i will publish the name of the lord , ascribe the greatness unto our god. he is the rock , his work is perfect ; for all his waies are judgment : a god of truth , and without iniquity , just and right is he : as if he should say , whatsoever becomes of you , yet the name of god is great and glorious . — and it 's a good way to convince and humble sinners , by lifting up their hearts to see the glory of the great god , with whom they have to do , against whom they have sinned — and it was an excellent argument of moses's faith when he was to die ; yet he could bless himself , as it were , in god — as if he should say , well , the lord hath carried me through many changes and troubles , and many afflictions , varieties of conditions ; and what yet god will do with his people , i know not ; but this i am sure , he is a great god , and blessed ; and he is a rock , and his work is perfect , and all his waies are judgment , a god of truth , without iniquity , just and right is he : i am sure , whatsoever becomes of me , whatsoever bec●mes of the people ; yet god is to be acknowledged , holy , righteous , just , perfect , great and good in all his waies . o! 't is good to have our heats so confirmed alwaies in god , to keep good thoughts of god , to have god high in our thoughts and hearts , whatsoever changes o● state we meet withal in this world . but then he comes upon them , having lifted up god , and justified god , that they have corrupted themselves ; they have forsaken this blessed and glorious god that hath bee so true to them in all his waies . corrupted themselves ! you will say , who is not corrupted ? who is not without sin ? o but were it but onely some human frailty , were not so much ; but they have so corrupte● themselves , that their spot is not the spot of my children ; it is beyond that could have been expected ; for those that had so near a relation to god as this people had ! they are bespotted and defiled with their sin , and so , as this spot of theirs is not the spot of his children . thus you have the scope of the words , and how they came in . their spot . the word translated here spot , signifies a blemish , a fault ; 't is the same word that you have in the 17th of this book , i. e. thou shalt not sacrifice unto the lord thy god , any bullock or sheep wherein is blemish , or any ill-favouredness . but we know what the english word is ; their spot ; the spot of their sin ; that sin of theirs ; that blemish is not the spot of his children : what though the children of god have spots , while they live in this world ? they have many sins that are defiling : but , the spots of these men is of another nature , it is not the spot of his children . there are three doctrinal points in these words ; the first two implyed , the third expressed : the two that are implyed , are these : 1. doct. first , that 〈◊〉 is a spot . 2. doct. secondly , that even the children of god while they live in this world , have their spots . 3. doct. thirdly , ( which is the main and scope of the words ) that there 's a great deal of difference between the sins and spots of wicked and ungodly men , and the spots of gods children . that 's that , that i aim at in the choice of these words , to shew the difference between the sins of wicked men , and the sins of the saints ; and i have ch●sen this scripture to handle this point for these two end : first , to take away that great plea that most carnal hearts have , whereby they put off the power of the word from their hearts , and are secure in their sinful waies . why , say they , can we be without sin ? are the best without sin upon them ? now because none are without sin , therefore they think to put it off , and grow secure ; and upon this very thought , put off abundance of truths that they heard preached out of the word , that doth them no good at all , and meerly upon this reason . now were it that this plea were but taken from them , the word might prevail a great deal more upon them . now therefore , i hope before we have done this scripture , i shall weaken , if not wholly take away that plea that secure-sinners have for themselves , because all have their sins : i shall shew thee , that there is a great deal of difference , perhaps , between thy sin , and the sins of a child of god. and then the second end why i chose this scripture , is , for the comfort of gods children . on the one side , one man is secure and ●ardened , because though he hath sins , why , all men have sins : on the other side , those that are gods children , because they feel so much sin in them as they do , they are afraid that they are not gods children ; they are afraid that their sins that are in them , doth argue them not to be gods children . now they will have help likewise in the opening of this point , when they shall have laid before them that are the sins of gods children , and the sins of the wicked , and the differences of them . i shall , for the making way to this great ●oint , first speak a little of the two former ●hat are implyed , and no farther than to make ●ay unto the third , which is the great point 〈◊〉 the text. 1 doct. first then , that sin it is a spot ; a 〈◊〉 , in jam. 1. 27. pure religion , and unde 〈…〉 d before god , and the father , is this , to visit 〈◊〉 fatherless and widows in their affliction , ●nd to keep himself unspotted from the world : ●●at is , to keep from the sins of the world ; the 〈◊〉 of the world , are the world-spot . sin it is , first , a desiling spot ; a spot that doth defile , a blemish that doth defile the soul of man in the presence of the holy god : it 's contrary to the pure nature of god , it is the mixture of the soul with that that 's worse than its self ; it 's a defiling thing . the mingling of gold with silver , doth not defile the silver ; but mingling of lead with silver , doth defile the silver , because the lead is worse than silver : so the communion that the soul hath with god , and as it were , the mingling of the heart in god , and with divine things , doth not defile it , but make it better ; but the mingling of the heart with the world , it doth defile the soul , because the soul is mingled with that that 's worse than it self ; it is a defiling-spot : you know what it is to have the body besmear'd with dirt , and have clothes bespotted with filth and dirt ; look how it is with your bodies besmear'd with dirt , or your clothes , so it is with the face of your soul in the presence of god , when sin is upon you ; it 's a defiling-spot . secondly , sin it 's a spreading-spot , it 's like the spot of the leprosie , that spreads more and more ; and let a sinner live never so long , this spot will bespread him more and more . if you had a spot upon your flesh , that were but little at the first , it may be you would neglect it ; but if you saw it spread more and more then you would think there were something in it : it is so with thy sin , when you are young , the spot it but small in comparison ; but as you grow , the spot spreads more and more until you are all over blains and spots : so are old sinners ; sin is a spreading-spot , it spreads in a soul , in a family , in any society where sinners live . thirdly , it is an infecting-spot , a spot that of itself infects ; a plague spot , that doth infect the soul , and infects every thing you meddle with , and doth infect the company you converse with ; that 's the nature of this spot . and then fourthly , it 's a staining-spot , it doth pain the soul , so as all the created power in heaven and earth is not able to wash it away ; thou mayest think little of the sin that thou committest , thou committest it , and hast pleasure and delight in such a sinful way , for a quarter of an hour ; it may be thy pleasure lasts no longer ; well , but when this pleasure is done , there 's a stain left upon thy soul that doth mark thee out to eternal death ; such a stain left , that will abide to all eternity upon the soul , if onely , that one means be not applied , the blood of jesus christ . let all the angels in heaven , and men in the world , put to their wisdom and strength , to get out the stain that is in thy soul , and it is too little ; onely the blood of the son of god , can cleanse and take out that stain that is in thy soul ; such a spot is sin ! a staining spot ! in jer. 2. 22 though thou wash thee with nitre , and take thee much sope ; yet thine iniquity is marked before me , saith the lord : ye may use many means to get away your sin , perhaps you may cover it over , or there may be some kind of slight sorrow ; but it 's not all the sorrow in the world , if thou wert able to shed as many tears as there are drops of water in the sea , to wash away thy sin , if their were nothing else to do it , all thy tears will not do it ; it must be onely the blood of the son of god. many people think to wash away their sin swith their sorrow ; but they must know , there is something beyond sorrow , it is onely the blood of jesus christ , can cleanse and take away this stain . use . now , if sin be such a stain , such a spot ; hence then , let us learn to look into gods glass , to see out own spots , how we are bespotted by our sin ; if it is such a foul , such a spreading , such a staining spot , how is it that men and women see it not ? they see not their own faces ; oh! they never were acquainted with gods glass ; what 's that , you will say ? why , james 1. 23. will shew you what the glass of god is , in which you may see your faces , in which you may see your spots ; if any man be a hearer of the word , and not a deer , he is like unto a man beholding his natural face in a glass ; for he beboldeth himself , and goeth his way , and straightway for●etteth what manner a man he was . but who 〈◊〉 looketh into the perfect law of liberty , and continueth therein , &c. and the law of god is ●●e glass that god would have thee to look ●●to , to see thy face in ; thou canst not know ●●y heart , but by holding the law of god before thee . paul thought himself beautiful e●ough , until the law came . that scripture 〈◊〉 notable for it , in rom. 7. 9. for i was ●●●ive without the law once ; but when the comandment came , sin revived , and i died : 〈◊〉 was alive , i was jollie , and thought my ●●lf well enough ; but when the command●ent came , when god did but take the glass 〈◊〉 the law , and hold it before my face , i 〈◊〉 my self a most ugly monster : i remem●er i have read of an old strumpet that had ●●ed a false glass continually to look in , and 〈◊〉 presented her beautiful unto her self , and 〈◊〉 would never look upon any other : but ●●ce there being a glass by , she chanc'd to ●●ok into it , wherein she beheld her face , ●●d being told her that it was a true glass , ●●e ran mad upon the sight of her ugly face : ●ertainly the generality of men have no other glasses to look into , and to behold the face of their souls , but their own carnal conceits , and the wayes of other men , and the like : but if god should but hold the glass of his law to some of your faces , to behold how loathsom you are in the eyes of god ) for so they are in gods eye as this glass presents them if they are not washed in the blood of christ : ) and it would be a dreadful sight to many a soul : but yet better that you saw it now while there are wayes to cleanse your souls of their spots , than when you should die ; for if when you should be at the point of death , and be ready to go to the great god to receive the sentence of your eternal doom ; if conscience should hold the glass of gods law before you , and there make you see the ugly face of your soul , spotted by sin , oh! it would be a soul sinking sight unto you . learn you to look now into the glass of the law , and examine your soul by the holy law of god , that you may see your spots there ; many of you spend a great deal of time every morning in looking into the glass , to see if all things be well in your face ; oh that you would but spend as much time in looking into the law of god , and examining of your hearts by the word : there stands a glass in the window , and there lies a book on the shelf ; why may not the law of god be as well taken , to look into your hearts , as the glass taken to see your face in ? people are little acquainted with this glass ; and therefore know not their own souls . secondly , if sin be such a spot , o learn we to be humbled for our spots , if we have seen them , and to be ashured of them : if we have seen our faces besmea●'d , it doth deject us , especially if we be in company that are our superiors : know that you are alwayes before the infinite god , and his blessed angels , and they behold your spots ; o therefore be humbled and be ashamed for your spots . an ingenuous disposition of heart , is ashamed if either flesh or garments bespotted ; but now , one of a so did disposition , that is all the week raking in kennels , or dust-heaps , though they be besp●ted , they care not , because many times the very temper of their spirits , is like to their employment ; but now one that is of an ingenuous disposition , if he be defiled , he is ashamed and troubled for it : o labour to purge your spots and stains ; know , that this is the work that you have to do , to get vour souls cleansed and purged ; the lord hath set open a fountain for sin , and for uncleanness , for judah , and for jerusalem to wash in , o wash your hearts , o jerusalem . so i may say to every soul , wash thy heart from thy spots ; thou wilt wash thy face and hands dayly , o that dayly there might be washing of thy heart ! if thou hast committed sin , let it not lie and soak in ; if there should any spots happen upon your cloeths , you presently lay salt upon it , to keep it from staining ; so , so soon as thou hast committed sin , lay the salt tears of thy repentance , though that be not all , the blood of christ is the main thing , to keep thy soul clean from this staining-spot ; and to do it presently will be a great ●eal more ease than to stay long : as a sport of ink , as soon as it falls , if youseek to get it away , it will be done with a little t●●ble ; but if you let it soak in , you cannot get it out after wards . and so it is with sin that lies long upon the soul : o! many of your sins are old stains that have been many years upon you ; and as it is in your cloeths that have old slains , washing will not serve , all the soap you can use will not get them out , but you must lay them a frosting in a winter night ; o! so your old sins ; you must not think that those old spots and stains upon your soul , that you shall get them off so easily , you must be willing to lie a soaking , and frosting , to indure what hardship god calls you to , so be it that you may be cleansed from them : it 's an expression that i remember austin hath : saith he , you would have all things good and clean in your house ; all the furniture in your house ; yea your shooes if they be bespotted . you will have them clean : and hast thou more care of thy very shooes , then of thy soul that 's spotted and defiled : o! there 's little care for the cleansing of that : but now my brethren , these things especially should be applyed , when we are to go more immediately and solemnly into the presence of god. we must look into the glass of the law every day , be humbled , be ashamed ; and labour to purge the spots of our souls , and that continnually ; but i say , when we are to go into gods presence in a more immediate manner , as when we are to go to prefer a petition to god , and that , such a petition as concerns our souls and eternal estates , when we are to go to hear his word , and worship him : when we are to go to his table , at the lords supper , we had need then prepare by looking into that glass , and by being humbled for our sins , and labouring to cleanse : though you care act so much for spots upon your face and clothes when you are at home , yet when you are to go before your betters , then what looking is there in the glass to be trim , and to have clothes that are clean washt . remember now , that every time thou art to go to worship god , thou art to set thy self as in his immediate presence , to have to deal with that infinite holy god whose pure eyes cannot indure to beholde least iniquity ; that god that is so holy that the very angels cover their faces as not being able to behold him , thou art to go before this god , and wilt thou go bespotted and be● smeared , and never look into the glass o● the law to see how thou art there , that tho● mayest labour to cleanse thy soul ? wilt tho● come into gods presence in thy filth ? o● bold sinner that know'st not what it is to dea 〈…〉 with the infinite holy god : those that kno● what god is , what his infinite holiness means , when they come into gods presence they make it the great part of their work i● preparing their hearts before they come ; and indeed the spiritual part of godliness doth a● much consist in this one thing , as in any , i● the preparation of the heart for the presence of god in holy dutyes ; and that man or woman that is careful and conscionable in this thing , may have good comfort to them selves that they are acquainted with the spiritual part of godliness ; that wherein the power of i● consists : but for such that can go into gods presence , and no such sear and reverence o● god is in their hearts , certainly these neither know god , nor have any thing of the power of godliness in their hearts — now no matter my brethren , what we endure in this world● so be it we may get our souls cleansed from the filth and the spots that are upon them that when there shall be a farther presence of god , which we shall have , than that we have now in holy duties ; that then we may stand before him without spot ; so saith the apostle in 2 pet. 3. 14. wherefore ( beloved ) seeing ye look for such things , be diligent , that ye may be found of him in peace without spot and blameless — you look for new heavens and new earth ; when all the world shall be on fire about your ears , and the elements melting with servent heat ; and the heavens departing like a screwl , and the like : do you look for such things ? do you look for the appearing of the holy god ? and dare you stand in the presence of that holy god , when he comes to pass the sentence of your eternal estate upon your ●ouls ? dare you stand before him with such defiled , stained souls , as you have ? oh no! saith the apostle , wherefore , beloved , seeing ye look for such things , be diligent , that you may be found of him in peace , without spot , and blameness — if those spots that are upon many of your spirits shall abide upon you at that say , wo be to you that ever you were born ; you cannot be found in peace before god , except you be found without spot , and blameness — yet , let me say farther , wo to that soul ●hat shall have one spot upon it at that day . if this should be means of the great day of judgment , as many divines take it ; though there may be some doubt about some other time : but suppose that it be meant of that day , as it is ordinarily taken ; then , wo to that man or woman that ever they have been , that shall have but one spot upon them : for , then we must be delivered from every spot , or otherwise our souls will perish for ever : but ye may be without spot , and blameless before him — thus much for that point . 2. doct. the second point is . that god● children have their spots ; the best of all , have their spots . the church is compared to the moon ; christ he is the sun of righteousness but he church , in rev. 12 , is compared to the moon , and the moon hath her spots , the sun none . no godly man or woman , in regard o● their souls , is like absalom , as he was in regard of his body ; his body was without any ble● mith , from the crown of the head , to the sol● of the foot ; but it can be said of no bodie 's sou● so ; you re clean , but not all : the best garde● hath its worms ; and the best soul hath i● spots ; for while we live here , there is that corruption remaining , that will breed defilement of it self : but considering that we liv● in a wicked world here , and converse with wicked men , it is as impossible to live in the world , and to converse with men , without an● spots , as for a company of people to ride together in soul way , in the midst of winter , and to keep their garments so , that none should have a spot . the condition of this world is such , as indeed , it is not fit to have a saint in it without sp●ts . god hath reserved the time of full-●●●●nsing of his people , to another world . christ could cleanse his people presently from all their spots ; i , but because they are to live 〈◊〉 this world , christ sees it is not so suitable for this vile world . this world is not worthy of the saints , take them with all their infirmities ; but it is not for the world to have the saints live without spot ; and if the world be offended at it , let them be offended ; let them be stumbling-blocks unto them ; and i make no question , but it is so to many souls : the world they rejoice when they behold the sins that are in the saints ; but thou hast little cause to rejoice in the sins of others , if thou knewest all ; for it may be intended for thy ruin : i know no greater stumbling-block to wicked men , than the sins of those that do profess godliness ; ●ut wo to those by whom offences come : the lord by continuing of spots in his own people , doth exercise faith , and humility , and ●atience , and other graces , in such a way , as ●e takes pleasure and delight to see the exercise of them . but this is not the point that i do intend . yet , o thou godly heart , thou knowest this to be a truth , that there are spots in thee ; yea , sometimes those that are godly , think there 's nothing else but spots in them ; but be of good comfort in this , though thy condition be sad in this world , so long as thou art spotted , yet be of good comfort here , jesus christ is without any spots , christ thy saviour hath no spots . heb. 9. 14. how much more shall the blood of christ , who through the eternal spirit , offered himself without spot to god , cleanse your conscience from dead works , to serve the living god ? christ offered himself without spot ; and this is the comfort of the saints while they have their many spots in this world — and so in 1 pet. 1. 19 there 's the same expression : we are redeemed with the precious blood of christ , as of a lamb , without blemish , and without spot you will say , what comfort is it to me in the midst of my spots , that jesus christ my saviour hath no spots ? — what ? this is comfort , because god looks upon thee not as thou art in thy self , but in his son ; and reckons thee as a member of his son , and deal with thee according to the relation thou ha● to him — and the righteousness of h●● son is made over to thee . christ is a covenent-head , the head of the covenant ; and in that regard , being without spot , it is of unspeak able comfort unto a gracious heart , when it sees it self defil'd and bespotted by sin . and then yet further , know , that through the righteousness of christ , thou art lookt upon thy self , in the point of justification , without spot too . the saints have their spots that is , they have their weaknesses , and some sins , their sanctification is imperfect ; i , but in regard of justification , so , they are altogether without spot : so you have it in cant. 4. 7. where christ speaks of his spouse , thou art all fair , my love , there is no spot in thee — you will say , this seems to be against this text : no , not at all ; for we may be without any spot , in regard of our justification , and yet we may be spotted and defiled , and god may see that we are defiled with spots in our sanctification . it 's true , the lord will not charge these spors upon thy soul that art in christ ; yet he doth expect that thou shouldst be humbled for them . and so in ephes . 5. 27. there we have both together , there 's a scripture that shews that thou shalt one day be without any spot in regard of thy sanctification too ; though thou be'st spotted now , yet the time is coming when thou shalt be delivered from all these spots in regard of thy sanctification ; saith the apostle there , christ loved his church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word : that be might present it to himself a glorious church , not having spot or wrinckle , or any such thing ; but that it should be holy , and without b●m●● . mark , what ●eaps of words here are ; here 's sanctifying , cle nsing washing , presenting a glorious church , not having spor , not having wrinckle , or any such thing ; ●ut that it should be holy and with us blemish : all these ●●pressions are to shew the state the saints should be brought unto , and to uphold thy spirit in the sight of all thy spots : — let me speak to thee who art sensible of the many spots that are in thy ●●ul : what is it that doth uph●ld thy heart ? o●e would wonder that any soul that knows what it is to deal with such an infinite holy god as the lord is , one would wonder what should uph●ld the soul , seeing it 's so defiled , and nothing but spots in every thing ! what can uphold it here from sinking ? it may be that that upholds you , is this , we have all our sins , and we are all sinners . if there were nothing else to uphold a gracious heart but that , it could no● but sink even in dispair , notwithstanding that● but now these three things uphold a gracious heart : i have my spots indeed , and am defil'd , wo to me , for the defilements of m●soul , my life : this is indeed the burden that i have in this world , the great affliction that is upon me , that my soul is so defil'd : o! but blessed be god , i have to deal with god through jesus christ , who hath offered up himself to the father without any spot ; i have to deal with god through the lamb that was sacrificed , that had no spot ; and it was for me that he was slain , and god looks upon me through him , and he is made of god sanctification — i am indeed imperfect , and have many spots ; yet , blessed be god he hath reveal'd , that justification is perfect in this life : that the lord through the righteousness of his son , looks upon me as without spot ; that is , will not lay any of these spots to my charge — yea , and further , this is the comfort of my soul , that though i have many spots now , yet there is a way reveal'd to cleanse my soul from all spots , through the blood of christ ; and through the word of god , to cleanse and wash me : yea , i find in the word , that jesus christ had such a desire to cleanse my soul from spots , as he gave himself to that very end : and there is a time when all these spots must be washed away , and when this defiled , polluted soul of mine shall be before the lord and his christ , and live for ever with them , without any spot o● wrinckle , or any defilement whatsoever ; but shall be made fully perfect in my sanctification , as now i am in my justification : and it 's this that upholds my soul — that 's somewhat indeed ; that in this life of thine , wherein there is so much corruption , if thy soul be upheld from sinking with such considerations as these are , surely thou art gone beyond a carnal heart , and i may even fay , that thy spot is the spot of gods children , from this , and not the spot of the wicked and ungodly : remember that one expression in ephes . 5. which is very remarkable , and of great use ; christ ●ved us , and gave himself , that he might sanctifie and wash us , and the like : mark , it is made the great fruit of the love of jesus christ , to sanctifie a soul , therefore it 's matter of great consequence ; for christ shews his love in a special manner in sanctifying and cleansing the soul — this is from the peculiar and electing love of god — and it shews , when christ comes to cleanse the soul from spots and defilements , that he had loved from all eternity , that foul . but on the contrary , if the lord do let thee lye in the filth of thy sin , it is an argument that he never set his heart upon thee . as for instance , suppose a man were riding on the high way , and sees a child there lie all in the filth , ready to be choak't with the dirt and mire , and to perish there ; well , as he is riding by , he looks upon the child , and sees it ready to perish ; and when he hath look't upon it , away he goes and leaves it there ; would not every one say , certainly this is not the father of the child that rides so away . but now if the father or mother should come by , and see the child , the mother would screek out , o my child ! and snatches it up , and carries it away , and gets water and washes it , and so cleanses the child . and herein doth the mother or father shew their love they have to the child . thus it is ( for all the world ) in the love of christ ; christ , he sees all your filthiness and pollution ; he sees men and women wallowing up and down in the dirt ; christ looks upon them , and goes by , leaves them still , and lets them wallow in their corruptions more and more , and passes by ; surely the heart of christ is not much towards them , there 's little relation that christ or god hath to such as these are : but now , when as there is one that belongs to jesus christ , and that christ hath set his love upon from eternity , christ sees such a one wallowing in the filth of sin ; o! the very bowels of christ do earn , o! christ takes them , and with his own blood cleanseth them : and will never leave washing and cleansing of the soul , till he hath cleansed it from all its spots , and presented it before the father . and mark , in the second place ; christ loved us ; and this is a fruit of christs love , to cleanse us from our spots — and then he gave himself , that he might cleanse us , perhaps you think it 's of little moment to be cleansed from the filth of your sin ; but christ accounted it such a matter , that he would give his life for it : i account the cleansing of these souls from the filth of their sins , worth my life ; i will give my life for it ; so that it cost more then ten thousand worlds to cleanse a soul from the filth of its sin , as well as from the guilt : i beseech you consider of this , that the cleansing of a soul from the silth of sin , did cost christ that which was more worth than ten thousand world ; but , o! how many is there that can wallow in sin , and take delight in it ? but i say , it is of so great consequence to be cleansed from sin , as christ is content to give his very life to cleanse his church from sin — now if thy heart be thus , that thou account the love of christ to consist in this , and that thou canst prise christ upon this , that he gave himself , to the end that he might cleanse thy soul from the sin ; surely thou dost prise cleansing from sin indeed ; and if thou dost prise it at so high a rate , this is a good argument that thou art one of gods children : therefore daily exercise thy faith upon this christ , by the applying of the blood of jesus christ to thy soul , and the renewing of the work of thy repentance , seeing , as long as thou livest , their will be spots . the second sermon . july the 20th , 1645. 3. doct. but now comes in the third point : it 's true , the people of god have all their spots ; i , but know , there 's a great deal of difference between the spots of the godly , and the spots of the wicked . and this scripture i chose for the handlling of this point , to take away that vain plea that hardens the hearts of most men in their sin ; why it 's true , we have sin , and who hath not ? the best of all have their sins . i appeal to you , whether you do not know that this is the great hardning conceit of most people in the world ? thou hast thy sins , and the best have their sins ; but there 's a great deal of difference between the sins of the one , and the sins of the other ; you will see a great deal of difference , however , whatever thou sayest ; psal . 22. 18. sa●●ih david , i have not wickedly departed from my god : david would not say but that he had sometimes departed from god ; i , but i have not wickedly departed from him , saith david , i can appeal to god in that : there is still remaining in the saints , corruptions ; in their understandings there is some dimness , though there be light ; but i may say of that , as in isa . 11. the dimness shall not be such as was in her vexation ; it shall not be such dimness ; it 's spoken there in case of affliction and misery : we may apply it thus , by way of allution , in case of the remaining corruptions : there is in the understanding a dimness , but not like that that was before , and is in natural men : there is not that dimness of darkness in the weakest man or woman in the world that is converted , that hath the least natural parts as in the greatest learned man or woman in the world that is unconverted : and though , perhaps , a child of god may have some security in his heart for a while , yet in 1 thes . 5. 6. let us not sleep as do others , lest perhaps we should sleep and he overtaken : yet saith the apostle , god forbid we should sleep as do others : there 's a great deal of difference between the sleep of gods people , and the sléeep of others ; that is , between the security of their hearts , and the security of other mens hearts : it was the special work of the priest in the time of the law , to discern between spot and spot ; to shew which was the spot of leprosie , and wich was not . when there was a spot in the bodies of men , they were to come to the priest to discern whether their spot were the spot of leprosie , or no. and 't is a special work of the ministers of the gospel , to shew the difference of spots , between the spots of the wicked , and the spots of the children of god. and here indeed doth consist the spiritualness of their ministry , and a great deal of efficacy of it is in this thing ; and without this , our ministry is like to do little good ; and therefore , though i had thoughts of some other things , yet i thought alwaies , except there were somthing laid down about this , i might preach many arguments , open many points of religion to you , and the want of the knowledg of this , might hinder the efficacy of all . jer. 15. 18. if thou shalt separate between the precious and the vile ( saith he to jeremiah ) then shalt thou be as my mouth : so that , that 's the work that god looks for from his ministers ; and indeed it 's the work of a soul saving ministry , to separate between the precious and the vile ; and then indeed when they speak , they are as the mouth of god to a people : god makes men in this point , to be as his mouth , for it is a point that doth separate between the precious and the vile : therefore , as moses said of the whole so●g in the 46 v. of this chap. set your hearts unto all the words which i testifie among you , &c. for it is not a vain thing for you , because it is your life : 〈◊〉 i may say of this part of the song , i beseech you brethren , set your hearts to it , and mind it , for certanly it is not a vain thing , it is your life ; it 's as much as your souls are worth , the understanding of this point rightly ; and thousands of souls do perish eternally for want of the understanding this point rightly — then let 's fall upon it . there 's much difference between the sins that are in wicked men , and the sins that are in the saints . it must be granted , first , that in some particular acts , a wicked man may do something better then the godly ; and not sin so much in some acts ; as we have famous examples of this . as in the example of abimelech ; compare him with david : abimilech in respect of abraham's wife , and david in respect of vriab's ; abimilech did carry himself like a saint , and david rather like a wicked man , in comparison . and , secondly , if we compare rehoboam and amaziah , with asa ; rehoboam and amaziah were both wicked men , but yet they , in some acts , did better then asa that was a godly man ; it is very remarkable , the comparing the stories of them : for , rehoboam he was a wicked man , and yet in 1 kings 12. 24. when ten tribes of his kingdom did rebel against him , and he got an army to reduce them again to their obedience , there comes but a poor prophet of god to him , and saith , thus saith the lord , ye shall not go up nor fight against your brethren the children of israel : return every man to his house , for this thing is from me : the text saith , they hearkned to the word of the lord , and returne to depart according to the word of the lord : a very strange thing , that a king , a wicked man , exasperated to the uttermo●● , that had an army ready , whose cause could not but be justified before all the world ; for who would have said what the prophet did , that this was from the lord : yet that one poor man coming to him , and telling of him that it was from the lord , though he must lose ten parts of his kingdom , ten of twelve , yet rehoboam hearkens to god , le ts go his army , le ts go the ten parts of his kingdom , hearing but a prophet say . it was from the lord ! one would think that this were a saint ! what an obedient man was this to the word of god ? and yet this was a wicked man , an unregenerate man. again , amaziah , that was a man whose heart was not upright with god , 2 chron. 25. he had likewise hired an army , and there comes a man of god to him , in v. 7. saying , o king , let not the army of israel go with thee , for the lord is not with israel , to wit , with all the children of ephralm — but saith amaziah , what shall we do for the hundred talents , which i have given to the army of israel ? they had their pay afore-hand , why , saith the prophet , the lord is able to give thee much more then this : and amaziah was content not only to part with his army , but to lose the pay that he had given them before-hand , meerly at the word of god , by one poor prophet of his : now one would think , a wicked man that was a soldier , should have contemned such a message from a poor weak man , and bad him go and meddle with what he had to do with ; yet these two men did not : but now , you shall find asa that was a godly , man he did not do so well : these two the scripture brands for wicked men at this time when they did so , and so for ought appears , continued and perished in their wickedness : but now , i say , asa , that the scripture notes for a godly man , you find him quite owise , 2 chron. 16. there a prophet did but come to asa , and rebuke him for relying upon wicked men , for so much correspondency with those who were ungodly , the text notes in the 10. v. then asa was wroth with the seer , and put him in a prison-house , for he was in a rage with him , because of this thing ; and asa oppressed some of the people the same time : this was a godly man , and the other wicked — you will say , here now the spot of asa was worse than the spot of rehoboam , or amaziah , that were wicked men ; sometimes , therefore , for some acts of sin , wicked men may do better than the saints — and therefore , by the way , you should learn not to bless your selves in this , that you in some particular acts do good things ; you may do good things , in particular acts , better than others that are godly , and yet you may perish eternally , and they may be saved in the day of jesus christ . and it must be acknowledged likewise , that in regard of the excellency of the souls of ●●e saints , any spot in them , is worse than ●he spots of wicked men : as a fly in a box ●f ointment , is worse than a thousand in a ●arrel of beer ; why , because the ointment 〈◊〉 more precious than that & , in divers circum●●ances likewise , the spots of the saints may be ●orse than the spots of wicked men : which i have had some occasion to speak to , out of another scripture : but , for all this , in respect of some particular acts , and in respect of the excellency of their souls above others , and in respect of some circumstances , one may be worse than another : but take all together , and the spots or sins of wicked men , are farr worse than the sins of the godly ; and that i shall shew in these three regards , the difference between the sins of wicked men , and the godly ; and shew , that one is far worse than the other . first , in respect of the nature of their sin . secondly , in respect of the behavours of their hearts about them . and , thirdly , in respect of the present dealings of god with them for their sin — their spots are different in these three regards . for the first , in regard of the nature of their spots , and that in divers regards , ( except indeed in some extraordinary cases , one of which we spoke of before in those example● i say ) the spots of the wicked are far worse than the spots of the godly ; yea , the truth is take them at any time , if you consider all things together , they are worse . first , the sin of a godly man is rather 〈◊〉 scar , then a wound that is healed , or almost healed : and the sin of the ungodly is a rotten putrifying sore in the flesh . look what the difference is between the scar of a wound that is almost healed , and a filthy putrified sore in the flesh ; that difference there is between the sin of the saints , and the sins of other men . you will say , that , that 's but a similitude ; what do you mean by that of the scar , and a rotten sore ? — why , the plain meaning of it is this , that the sin of a godly man , it is but the hinderance of his soul in the making of god to be his last end ; the frame of a godly man's soul is alwayes for god as his last end ; and his sin comes in but as an impediment and hinderence unto him in this work of his , in making god to be his last end — but now the ●in of a wicked man , it is the departing from god , and closing with some other thing as his ●ast end ; and chief good . now here lies a ●road difference : when the heart of a man ●hat is godly , makes god to be his end , and ●●e scope and aim of it , is at god ; now in ●●me particular acts it is put off and hindered 〈◊〉 this work of his . but now a man that is ●●cked , doth decline from god , and depart ●●m him , to some other good , for his end , ●●d closes with it as his chief good : now this exceedidg vile and abominable — so that the sin of a godly man is the hinderance of thy soul that 's making after god as thy last end : but on , the other side , it is the declining of thy soul to some base contentment , as thy cheif good , that thou makest to be as thy god. secondly , the spot of the children of god , it is not such a contagious , such an infectious spot as the spot of the wicked is . it is true , there is an infection in all sin , some contagion ; but there 's a great deal of difference between the contagion and infection of the remainer of sin that is in the saints , and that that is in the hearts of unregenerate men . you will say , what difference ? difference ? first , in this : the contagion and infection of sin in a wicked man , makes his very person to be abominable , and is loathsome , through his sin : the sins of the saints , have no such infection in them ; they have not such a contagion in them , as to make their persons to be abominable and hateful before god : god hates the workers of iniquity ; but he hates not the saints , that have iniquity in them ; and this is a wide difference , in their contagion and infection . yea , secondly , that sin that is in a wicked man , it doth defile all his actions , so as i● makes his very actions , the best of his actions , to be turned into sin : while thou art an unregenerate man , thy sin is of such a contagious nature , that it makes all thy actions sin , thy best actions it turns them even unto sin : in psal . 109. 7. let his prayer become sin : all thine actions before god are sinful , thy best actions , while thou art an unregenerate man : there is not onely sin in them , but that sin hath so defil'd them , as they are even turned into sin to thee : out of an unclean thing there cannot proceed that which is clean ; out of a corrupt tree there cannot be good fruit . now , there is nothing but the fruits of sin , that comes from an unregenerate heart — but now , the saints , though they have sin in them , yea , they have some sin cleaving to every one of their actions ; there is no action that a child of god doth , but hath some sin cleaves to it : but yet there is not that infection in it , as to turn his actions into sin ; no , god looks upon his action as a holy action for all that : the work that he doth , is look't upon as the work of the spirit of god in him , though there be evil cleaves to it , as it comes through him : and therefore there is not such an infection in their sin , as in thine . and then , secondly , the infection and contagion of the sin of wicked men is such , as it defiles all they meddle with , and makes every thing that they meddle with , to be unclean to them : you know what the scripture saith in 1 tit. 1. 5. vnto the pure all things are pure ; but to the unbelieving and undefiled , is nothing pure , but even their mind and conscience is defiled : the●e is that uncleanness and filthiness in thee , while thou art unregenerate , as every thing is made unclean : all the mercies of god are unclean to thee , thou hast no sanctified use of them ; all the ordinances , the use of them to thee are polluted and unclean : as in the law , the uncleanness of the leprosie was such , as whatever the leprosie did touch , it was unclean ; so it is with thee , whatever thou medlest with , thy meat , thy drink , thy clothes , thy estate , and every thing is made to be unclean to thee . we account the disease of the plague a very grievous disease , because they who have it , can meddle with nothing , but it is in danger to be infected ; any clothes that they put on , and the meat and drink that they take into them : so it is in the sins of unregenerate men , all things that they meddle with , are spiritually infected to them , and they have no sanctified use of any thing . but it is not so with the saints : they have sin in them , but you never read that their sin makes every thing unclean : no , to the pure all things are pure ; god looks upon them as pure , and they have a holy use of estate , they do enjoy gods ordinances , gods works , gods mercy : the wicked therefore , are not onely spotted , but you find in scripture , they are called spots , in the abstract ; because of the impression of their sin : 2 pet. 2. 13. and in jude 12. they are spots in your feasts : not spotted , but spots ; as if they were all turned into pollution thirdly , the spots of the saints are not like the spots of wicked men ; nor their sin , the spots of the saints in this , they are not such deadly spots ; the spots of wicked men , they are deadly spots : wicked men , therefore , being defil'd with their sin , they lie in their sin as a carrion lies in a common-shore ; that 's the similitude that the holy ghost uses to express the wickedness , & wicked men & women in the world by ; 1 john 5. 19 , the whole world lies in wickedness ; the meaning of that text cannot be exprest better than thus ; look , as you see a filthy carrion , lying dead and rotten in the common-shore , so doth the world lie in wickedness : surely their wickedness is another manner of wickedness , than the wickedness of the saints : there 's a great deal of difference between a sickly countenance of a weak man , and the gastly countenance of a dead carkase : a great deal of difference between the stiffness in a mans joynts , or in his flesh , by reason of some cold ; and the stiffness in a body that lies by the walls ; a great deal of difference between some breakings out of your children , breakings out of heat , or other humors ; and the filthy corruption that is in a dead carkase , that breaks out there : the saints , though they have sin in them , yet they have a principle of life that works out that sin that is in them : now the ungodly , they have sin , but they have no principle of life to work it out : hence , in prov. 25. 26. the righteous when they fall , they are said to be like a troubled fountain : now , you know , a fountain that 's troubled , or if there be dirt and filth put into a fountain , it 's all in a soil , and all looks filthy and dirty as any puddle doth ; for the present you can see no difference between that , and any filthy puddle : but do but stay a while , and you will see , that the fountain having a living spring in it , will work out all that filth . but now , if you cast dirt into a plash of water in the high-way , there it lies , and there it putrifies . just thus is the difference between the sin of the wicked and ungodly , and the sin of the godly ; the sin of the godly is as the troubled fountain ; i , but there is a principle of life to work out that sin , and will work it out in time ; but the sin of the wicked is like the dirt that is cast into the p●sh in the high-way , and there it lies and putrifies , and 〈◊〉 is filthy : there is no spring to work out that filth : hence in 1 pet. 1. the hopes of the saints are said to be living hopes , that is , such hopes as is working out that filth that is in their souls : the wicked , therefore , their spot is a deadly spot ; but the saints , they have a principle of life . take the saints of god in their worst condition , when they are most overcome by temptation , and yet there is some symptoms of life ; life will appear in them . you will say , what symptoms of life will appear in a godly man or woman , when they are overcome with sin and corruption ? yes , you shall find four , that will act in them when they are most overcom with their corruptions . the first is this , if they sin , if possibly they can , they labour to recall themselves : you shall find that their judgments are yet for holiness and strictness in the wayes of god : perhaps they are overcome by a particular temptation , and they are troubled and afraid that there is no grace , and that there is no difference between them and wicked men : i , but you shall find that even at that time when they are overcome with temptations , yet their judgments remain for god , and for his truth , and for his way , for the strictness of holiness ; and they account the law of god to be good , and holy , and righteous at that very time . we read of saint paul in rom. 7. he ●ad as great a conflict with his corruptions , as you shall find almost in any ; so that he was even led captive , and that he was sold under sin : but yet mark , in v. 12. though he had such a conflict with his corruptions , yet the law was holy , and just , and good ; i think he gives there some three epatnites to the law of god , when his corruptions did most strive against the law of god ; wherefore the law is holy , and the commandment is holy , and just , and good : so you shall find gracious hearts , though they be under temptation , and may be overcome with an act of sin , well , though i be base and vile , though i have a filthy , and carnal , and base heart , yet gods wayes are good wayes , and his commandments are good commandments , they are holy and blessed commandments , onely my heart cannot get up to them ; i , but though i cannot , yet i would not have the commandment come down to me , i would not have i●le 〈…〉 ly and good than it is : this symptom of life you shall find : i , but if a man comes to fall into sin , and he begins to think that he was a fool to make so much conscience of sin , and to live so strictly , and holily , and it was but when he was young , and silly , and foolish ▪ why , the man's judgment is altered : o! when did you ever know such a man , that having so apostatis'd , ever return'd again , if once his judgment were gone against the wayes of god ; though he may be overcome in an act , or there may be many distempers of heart , and passions , and the like , out if once he be taken in his judgment against the wayes of god , the goodness , and strictness , and the holiness of them , it 's to be feared , that this man is quite gone , and that his spot is not the spot of gods children : in lev. 13. 44. you have a notable scripture there ; and the reading of that scripture , did hint to me this notion about the difference of the sins of the one and the other : now the leprosie was butas a tipe of the uncleanness of sin : the whole chapter , you shall find , is spent in the discerning of leprosie , what is the spot of leprosie , and what not : now mark , all a long you shall find that the priest looking upon the spot , and seeing it to be thus and thus , saith the text , he shall pronounce him unclean ; but now in the 44. v. the priest shall pronounce him utterly unclean , his plague is in his head : if a man had it in other parts , then the priest was onely to pronounce him unclean : but now , when the priest comes and looks upon a man , and sees the plague to be in his head , then saith the text , the priest shall pronounce him utterly unclean : so here in the leprosie of sin , if there be leprosie of sin in a mans affections , it 's very ill , he may be unclean by it ; if it be got into his will , or got into his thoughts , there is a great deal of evil , but if it be got into the upper part of all , if it be got in the sences , the body , the actions , it may make him unclean ; but if it be got into his judgment , if a man hath such a corrupt judgment , that he gives a judgment against gods wayes , against the goodness and strictness of them , he gives a judgment against the holiness of the word , and saith , what need men be so precise and strict ? and , the law of god is not so strict with men . now i say , when it comes to the judgments of men and women , such a man or woman is to be pronounced not unclean onely , but utterly unclean , for the plague is got into his head : but there 's 〈◊〉 symptom of life that is in the saints , though they be over taken with corruptions , yet their judgments are for god , and the strictness of the wayes of god , whereas the others are not . secondly , they do not yet forsake their lest end ; that that is their ultimate scope and end , their heart is not taken off from that , ( though as i said in the opening , they are hindered ) i shall give you a scripture for that , as coming in more fully , in psal . 18. 21. this scripture was quoted before , to shew that there is a great deal of difference between the sins of wicked men , & the sins of the godly ; in that act of david , saith david there , i have kept the wayes of the lord ; and have not wickedly departed from my god : but now , david , how do you prove that ? thou didst sin against thy god very grosly , why then dost thou say thou had'st not wickedly departed from thy god ? why , he proves it in the 22 v. for all his judgments were before me , and i did not put away his statutes from me : that is , as if he should say , why lord , though i was overtaken with this corruption , yet i made thee to be my end and my scope , my heart was yet towards thee ; i did not put away thy statutes from me , but i was willing that thy statutes and judgments should stand before me ; and herein he proves that he had not wickedly departed from god. can you say so now ? you say you have sin as others ; but you hope your sin is not like the sin of wicked men ; but , can you say as in the presence of god , lord , thou knowest that i have not wickedly departed from thee ; for all thy judgments are before me , and i do not ●ut away thy statutes from me ; o lord , thou ●nowest there is none of thy statutes that i would put away from me ? thirdly , and then a third symptom of ●●fe in the worst condition , is this , that though 〈◊〉 man be fallen into great sins himself , yet ●or all this , he will have his heart prising other godly men that are not fallen into such great sins ; when did you ever know any one godly man fall to be such an apostate , as to hate the saints , and yet to turn again to god ? for thereby you may know whether he were godly or no ; if it were a temptation in one that is godly , though he doth apostatise very far , yet he will return back again : but for my part , i never knew it , nor heard of any man , that was a professor of religion , and fell fo far , as to hate the saints , to hate other godly men , and to persecute them , i never knew any example that came again : but now you shall have many godly men , that fall foully ; i , but yet their hearts are towards the saints , and they think that they are in a blessed condition ; though i have a wicked and vile heart , and i cannot prevail against such and such corruptions , yet there are those that are able to prevail against their corruptions , there are those that are godly , o! they are in a happy condition ; o! happy is such a man , such a woman , they are not overcome with such corruptions as i am overcome with : so that , though they be overcome with sin , yet they will still have their heart towards the saints , and prising those that are not overcome with such corruptions as they are . but now it is not so with the wicked . fourthly , the last symptom of spiritual life that is in the saints , is this : though they be overcome with much corruptions , yet you shall find this ever in them , they do not lose the savour and relish of the most spiritual ministry , and the word , as others do : wicked men they are so defil'd with their corruptions , that that takes away all their relish and tast of spiritual things : they cannot relish a spiritual ministry more than a filthy one ; but , now take one that ever had any true godliness in him , though he be very foully fallen , perhaps into some gross sins , yet he is able to taste the word in some degree , he can taste a difference between ministry and ministry ; yea , between company and company , between the spirit of one man , and the spirit of another ; i say , he doth not wholly lose his savour , but still he hath some kind of savour , to taste a difference between that that is spiritual , and carnal , and especially in the ministry of the word ; he finds some savour in that ; for if ever he was converted , it was a spiritual work of the word that did convert him , and there is some seed of it doth remain in his heart , hence is that of the holy ghost by the apostle saint peter , 1 epist . c 1. ver . last . the word of the lord endureth for ever ; and ●his is the word which by the gospel is preached ●o you : now this word of the lord , he doth not mean here the very book and letter of the word of god ; but he means the word of god upon the hearts of the godly ; for so you shall find he speaks of it in the 23. v. being born again , not of corruptible seed , but of incorruptible , by the word of god , which liveth and abideth for ever : for all flesh is as grass , and all the glory , that is , all works of nature and common gifts , they vanish , but the word of god endureth forever : that is , the word of god upon the hearts ●f the saints : there is a spiritual seed , and efficacy of the word of god that first did beget the soul , that doth abide for ever : there is none falls off so , but hath some seed of the spiritualness of gods word that doth abide in their hearts , that doth enable them to savour gods word — thus you see their spot is not deadly : o! that if any of you that have godliness , and have fallen foully from god , that you would but consider of these things : are there such seeds of life remaining in you ? you are those that do yet belong to him ; therefore do not you fall off more and more ; if you be one that do belong to god , you will not abuse this that i am speaking to you , but your souls will prise it , and it will draw your hearts more to god : but now , the sickness of the wicked , that 's a death : as in john 11. 4. saith christ concerning lazarus , this sickness is not unto death : two men are sick , one man he dies of it , the other is recovered ; so you have your sins , and the godly man hath his sins , and outwardly the godly mans sin appears as much as yours doth ; i , but yours may be to death , for all that : as now , according to this similitude of a spot , sometimes a man hath some kind of grievous spot upon his slesh caused by some distemper ; well , but yet this is not so now as in the time of the plague , when you see those blew tokens on you , which they call gods tokens , though perhaps you have no other spots nor sores . so many men and women may seem to live very strictly , and not break out into such scandalous sins as others do , and their spots seem not to be so full of corruption as other mens are ; i , but there ●●e the blew spots of a plague upon them ●●at be unto death : and you know , a father ●●d mother would rather a great deal , see the ●odies of their children to be all blistered , and ●potted , and run with filth , then to see but one ●f those blew spots upon them , though their ●kin should be never so whole . you will say now , what sign may we give ●f the sickness of a soul to be unto death , see●ng that godly men may by their sin be sick as ●ell as others ? i will give you these : first , as in the distemper of the body , if be constant , though it be small , it may prove deadly : as , if a man hath a cough , yet if it continues constant , it may prove deadly : take heed of constant sins , though they be small sins ; for if thou goest on in a constant way of sin , it may prove deadly . and then , secondly , if the disease reach to the heart , it proves deadly . in time of infection , if you can keep it from the heart , you are well enough : physicians , though they give medicines to keep the infection from the heart , yet they have never a medicine to cure the heart , if once the disease get into it : they can keep it out of the heart , but not get it out of the heart : jer. 4. v. 1. o! thy sin 〈◊〉 evil and bitter , for it reaches unto thy heart , saith the text : o! that 's an evil and bitter corruption that reaches to thy heart , that is , so comes to thy heart , as it finds thy heart to close with that distemper and corruption of thine . thirdly , when the sickness is an increasing sickness . lev. 13. 8. when the spot spreads , then the priest must say , it 's a spot of leprosie● so when thou hast some distemper and corruption , and it increases more and more ; as it may be thou wert but a little vain , thou growest more vain , &c. where the diseas● grows more and more upon thee , take heed it 's a spot of leprosie , and may prove to b● thy ruine . fourthly , a sicknes : is then deadly , when nature is overcome with it , so as the party is not sensible of his sickness ; a man when he lies sick , so long as nature is stri●ing with it , there 's good hopes ; but one that comes to a man in a strong feaver , and asks him how he doth ; why , well , i thank god ; he is not sensible of it ; o! that makes his wife and all about him turn their heads , and fall a weeping ; it were better he did feel pain : so when men through the custom of sin , grow sensless of sin , that 's a sign that it is unto death : perhaps when thou didst first commit sin , o , thy consience did trouble thee ; but thou hast used thy self so to it , that thou art not sensible of it ; o it 's a sickness to death , and thou art like to dye by it , when by use of a sin , thou comest to be sensless of it . fifthly , when a man in a sickness cannot take any thing that will stay with him : so i may say of the sin of wicked men , though thy sin doth indanger thy soul , yet there 's hope if so be that , that that is given thee might stay with thee , that is , the word , that 's as the physick for thy soul : when some seasonable truth comes , and is applyed to thy soul against thy ●●in , if thou canst receive in that ingrafted word , that 's like to save thy soul ; but , if as soon as ever thou hearest a truth that comes ●ear to thee , presently thy heart casts it up , and it will not abide with thee at all , it is a dangerous sign that thy sickness is a sickness unto death . lastly , that 's a sickness to death , that , when a man doth take that that might help him , yet if it doth not work , then i say , it is dangerous too : so , it may be you do remember the word , and it doth abide with you a while ; but there 's no good at all comes of it ; it works mighty changes upon others , but nothing at all upon thee : if you come to a physicia in that case , and say , sir , you did prescribe such or such a thing , i , but it works not ; why , i wonder saith he , i have known it hath wrought upon such men and women , that i thought was in as desperate a condition as one could be , it wrought upon them , i , and did recover them : — so i may say to some that sit under the word , their souls are sick , and the word works not upon them ; i , but it hath wrought upon others that have been as dangerously sick , why it 's an argument that their sickness was not unto death ; god did not intend they should die . but if thou canst sit under the word , and it works not upon thee , it 's a sign that thy sickness is unto death . fourthly , and lastly , the suitablenes that there is in the sin of one , to the nature of those that have their sin in them : one mans spot is like the spot of a leprosie , that is , his spot is that that is suitable to the disposition of his soul : but now the spot of another , it 's that that is a spot indeed ; i , but it doth not arise from his natural disposition , but meerly an accidental distemper : the spot of one rises from the very natural temper of the heart ; but the spot of theother rises from some accidental distemper that comes to him : when a man or woman , therefore , sins , and it is suitable to his nature , take him when he is most himself ; i beseech you consider this note , for it is as discerning as any : if so be , that thou be'st most thy self , then thou be'st most free for thy sin ; know , that thy sin is that that comes from thy natural distemper , and not from any accidental distemper : i shall shew you what i intend , by this : there is poyson in a toad , and there 's poyson got into a mans body : now the poyson that is in the toad , is sutable to the nature of the toad , and therefore the toad likes well enough of it : but now let but a drop of poyson be in a mans body , o , it presently makes a great deal of stir , and makes him deadly sick ; why , because there 's that got in , that is contrary to his nature : — here 's the difference between the sin of a wicked man , and the sin of a child of god : the wicked man's sin is like poyson in a toad , that 's suitable to his nature ; but the sin of a child of god is like poyson in a mans stomack that is contrary to his nature ; when a wicked man sins , he sinneth of himself , as it 's said of the devil , he is a lyar , and when he lies , he lyeth of himself , it comes from his own nature ; so is the sin of a wicked man ; sin is in it's proper element in him , and that 's the reason that wicked men are so unsensible of sin , because it is in its proper element ; but now the sin of the child of god is out of his place , and that 's the reason that makes him feel it so much . now you will say , how may a man make use of this note to know the nature of his sin ? there are five or six particulars that i shall name about this . first , when a man or woman is alone in secret , that no eye takes notice of them , then to examine themselves ; how doth thy heart stand then , when thou art in secret , alone ? thou canst not discern what the temper of thy heart is when thou art in company ; thou arr most thy self when thou art in secret , alone ; and , o what hearts of wickedness are there when thou art alone ! whereas a godly man , though he may be overcome with sin in company , yet when he is alone , his heart is more for god , and set against his sin . secondly , that may be said to be a mans self , that is the first spring of his soul : as now , the thoughts and affections in the first rise of them , how are they , how is the guise , as i may so say , or the temper and disposition of thy thoughts and thine affections in the first rise of them ? as now you may know what is the proper nature of the fountain , by that that is next to the spring : perhaps if the fountain runs a mile or two off , then there may come that that may alter the stream , that it may not be of the nature of the fountain : so thou mayest know what thy nature is , by examining what the first working of thy thoughts and thine affections are , when thou art alone . and thirdly , thou mayest know thy self in this , how thou standest when thou art got abroad from those that know thee not : you shall have many men , that when they are at home , and among their neighbours , they live very fairly and civilly ; but let them go a journey abroad among some strangers , there they will be roaring , and filthy and unclean , there they all discover themselves : therefore examine your selves in that . fourthly , you may know when you are your self , by examining your heart , how it works most naturally when you are from under government : young people , many of them , they live fairly and civilly all the while they are under government , but let them be once themselves , that they are free-men , from under any government , then will be the most natural workings of their hearts : o! then presently you find that they fly out into wicked company , why , that was the natural temper of their hearts before . fifthly , you may kn●w when you are yourself , by what you are in time of prosperity and peace ; in time of affliction , then you are , as it were , in gods fetters and irons , and then you will speak very well , and promise very fair ; but when you are at most peace in your own spirits , when you have the world at ●ill , how do your hearts work then ? the natural temper and pulse of your hearts is then when you are in the most peace , and the most prosperity ; when you have all things about you according as you do desire , then is the most natural working of your hearts : it may be you think your hearts is good ; why , because you have many good moods in times of sickness ; o no , your heart may be very bad for all that : but look how your heart doth work when you are most in peace , and free from danger , that 's the most natural working of a man's heart . and then sixthly , that 's the most natural working of a man's heart , when he is himself , which he doth with most deliberation ; a man may do otherwise then the natural temper of his heart would carry him on to , on a sudden ; but it cannot be said , a mans self , as paul said , it 's not i that do it , but sin that dwelleth in me : but now when a man upon deliberation and examination , will do a thing , then he doth it when he is most himself : so that by this you know the difference between the sins of one , and the sins of another : — the sins of wicked men are such as comes from their natural temper , that their hearts do close withall when they are most themselves : but , the sins of the saints are such , that let them come but to be themselves , and then their hearts will not close with them so much : when temptations rise , it may draw awaytheir hearts : i , but when they are themselves , and are abroad , they keep godly and gracious ; and likewise , when they are from under government , they are rather better ; one that was a servant , and gracious then , when he comes to be for himself , he is better then , then he was before , for when he was a servant , he was much hindered ; but when they come to be for themselves , then they appear to be more gracious : and though upon a suddein , they are overcome , yet let them come to deliberate , and then they are most for god ; so that their sin comes not from their natural dispositions — wicked men when they are most themselves , they sin most ; but the saints , when they are most themselves , they serve god most : and here 's the difference between the spot of the wicked , and the spot of gods children : — the third sermon . august the 10th , 1645. vve are now to come to shew the differences between the spots of wicked men , and godly men , in the different behaviour of their souls about their sin : you shall find that the carriage and behaviour of a godly man about sin , is a great deal different from that that there is in a wicked man ; which will appear in many things : as in the first place , first , a godly man , at least in his course and way , he doth not make provision for the flesh , he doth not make provision for sin , he ●oth not lay in before hand for his sin , as the wicked doth : the making provision for the flesh , it is made in scripture to be opposite to the putting on the lord jesus christ , in rom. 13. 14. but put ye on the lord jesus christ , make no provision for the flesh , to fulfil the l●sts thereof : you cannot put on the lord jesus 〈…〉 yet make provision for the flesh , both together . now a wicked carnal heart , he think 〈…〉 apply christ , and make provision for the flesh , both at once : it 's hard to say what possibly may befall a godly man in a temptation ; but certainly , when a godly man 〈◊〉 〈◊〉 acquainted with the wayes of christ , and knows christ , shall come to put on jesus christ , and apply christ by faith , he cannot but see , that the making provision for the flesh , and the putting on christ at the same time , must needs be incompetible together : the way of the ungodly it is to be plotting and contriving for sin ; o● doth thy conscience tell thee that this is thy way , to be in thy thoughts when thou art alone , contriving , plotting , advising , meditating , considering how to accomplish the satisfying of the lusts of thy flesh ? thou art the man that knowest not what it is to put on christ , and thy 〈◊〉 is not the spot of gods children : the apostle speaking of the sins of the saints , in gal. 6. saith he , if any man be overtaken with a ●ault , ye that are spiritual , restore such a man : as if there were no faults that the saints were guilty of , but such as they are overtaken with : but now , wicked men , they do overtake their sins , rather than their sins over take them : when a man shall be contriving and plotting , he will have such satisfaction to a sinful lust , i say he seeks to overtake his sin , rather than his sin overtakes him : that 's the first thing . secondly , suppose the sin hath in some measure overtaken a saint : yet in the second place , it is not easily entertain'd : suppose sin did come and present it self , and follow a child of god , i say , sin is not easily entertain'd , it is not admitted upon easie terms ; a wicked man will admit of his sin upon very easie terms , some sin at least . if your servants shall leave the door by the latch , you will suspect them to be in covenant with the thief , that they are one plotting with the other ; so when any man shall admit of a sin upon easie terms , that sin shall get in easily into the soul , it 's a sign there is a ●eague between the soul and sin . a gracious heart is watchful against sin , and is careful to keep it out , to lock and bolt it out : it will ●●t leave the door at latch , so as to admit of sin upon easie terms . thirdly , yet , suppose sin hath got in , a gracious heart is easily convinc't of his sin , a little matter will convince him , after his sin hath overcome him ; he will not stand pleading for his sin , he will not stand in defence of his sin , so as a wicked man doth : we find david , though a king , and a man of a notable spirit , yet in 2 sam. 〈◊〉 when nathan came to him to tell him of his sin , presently saith david to nathan , in the 13. v. i have sinned against the lord : nathan told him that he was the man , he did not stand out , why , prove it if you can ; who is able to say that i did this and this wickedness ? no , i have sinned against the lord : he falls down before the word of the prophet , and acknowledges his sin , he is easily convinc't of his sin , if he be godly : whereas a wicked man will stand pleading for his sin , pleading against it , that he hath not committed it , except that you find him out by some apparent hand ; he will be pleading for his sin , either that he is not guilty , or if he be guilty , that it is not so great , it is but his nature ▪ o! a godly man pleads not after this manner ▪ nature ! he looks upon his sin as so much the more vile because it proceeds from such a wicked and cursed nature of his , and therefore david , in psal . 51. when he was acknowledging the act of sin that he had been guilty of , when ●e comes to consider of hi● nature , o! i was conceived in sin ( saith he ) and brought forth in iniquity : he makes tha● to be a great aggravation of his sin , because i● did flow from such a wicked nature : it is an argument of gross ignorance , of a man or woman that knows not the things of god , and is not acquainted with scripture , to plead for a sin , that it is their nature ; it is the worse because of that : if a thief should come to the barr , and plead before the judg , indeed i have committed this theft , but it is my nature ; would this be a plea before a judg ? and certainly this plea will not go before the great judg of all the world , to say , it is thy nature ; no , the saints know their sin is aggravated by that — secondly , neither will a child of god ordinarily plead that it is a temptation ; o! i , it is a temptation that hath prevaild against me , i was tempted to it , and such and such were the cause of it ; i , but a gracious heart will rather charge the wickedness that is within it , then charge a temptation ; for the truth is , temptation could never prevail against us , were it not for the wickedness of our hearts ; temptations came to christ , but the devil finding nothing in him , as the scripture speaks , therefore could they not prevail over him : and ●vere it not for the baseness of thy heart , temptations would not prevail ; therefore for thee to put it off , it is thy temptation , o this is a carnal plea : i , but a gracious heart will charge himself before the lord , o! it is thirdly , much less will a gracious heart put of his sin to god himself , and say , when god gives me more grace , i shall do better ; but i cannot do any thing of my self ; and therefore because god gives me no grace , that 's the reason i fell into such sins : this is the boldness of the hearts of men and women , to think to put off all their sins upon god himself , as if there were no other reason why they commit sin , but because god is the cause of it : as for their part , they would do better , but onely god denies them his grace , and so they think to put off all from themselves , even to god. but know , the lord will find thee out one day , and he will charge thy sin upon thy self , and thy destruction and thy wickedness it is from thy self ; a gracious heart will not plead for sin after such away as this is : it 's very dangerous when you hear of any that make profession of religion , to plead for their loosness after such a manner as this is . we have cause to fear that their spot is not the spot of gods children . fourthly , when sin hath preveil'd in some measure against a child of god , yet he is quickly stopt in sin ; he is easily convinc't of it , pleads not for it , and is ready to be stopt ; a little thing will stop the course of his sin . o● any truths of god that come to him , his heart having a principle within it , suitable to the truths of god , his heart closes with those truths , and so comes to be stopt in his course : a wicked man sins , and having no principle of grace sutable to any truth of god , when any thing opposes his sin : his heart opposes that that would oppose sin , but a child of god , though he be overcome with a sin , yet when the truth of god comes , it meets with something within the heart that is sutable to the truth , and it presently closes together : you have a notable example for that in the prophet david , 1 sam. 25. 32. for the understanding of it , you may cast your eye upon some verses before ; you shall find that david was in a way of sin ; that his choller had got up and prevail'd against him , and he was ●●out a very wicked act , to avenge himself , ●●d be guilty of blood : but abigal meets ●ith david in his way , when he was in the ●●ay of sin , and shews him in a very fair maner , the evil of his course , if he should ac●●mplish what he did intend ; and mark , ●avid , though his blood was up , yet when ●bigal came and spake but reason to him , to ●●ew to him what the evil of his sin was like to 〈◊〉 , davids spirit falls , and david said to ●●igal , blessed be the lord god of israel ●●ich sent thee this day to meet me : and ●●●ssed be thy advice , and blessed be thou , ●●●ch hast kept me this day from coming to shed blood — when david was in a mighty heat , in a way of sin : o! if a man should come to some of you when your passion is up , and you are resolved to do such and such a thing , if a man should come and plead the case fairly with you , that such a thing is evil , it 's a sin against god ; you will presently answer , i will , and i will , i care not , and let come of it what will come , i will do it ; thus when the lust is up , there is no gainsaying of it , and no truth can stand against it ; but now if the heart were gracious , though corruptions may be stirring for a while , yet let any truth of god come and be suggested to such a soul , it meets with something within that is sutable to it , and presently the hear● will be ready to fall down , oh blessed b● god , and blessed be your counsel , and blessed be god that hath hindred me fro● such a way of sin ! o my retched nature w●● stirring and working , and i was resolved t● have done such and such a thing ; if the lo●● had not in mercy sent you to have stopt me i● such a way , o what might i have done ! he●● now is the spirit of david . o consider 〈◊〉 this you that will plead sometimes for davi● sin ; and did not david commit such a sin , y●● will say ? i , but then take notice how qui●●ly david was convinc't , and how soon was stopt in his sin . fifthly , there 's no godly man what ever , though he hath many sins in him , yet there is no sin that reigns over him : this is a certain truth , that there is no man or woman in the world that hath the least degree of grace , that is under the power of any reigning sin : sin may dwell , but not reign in them , and the scripture is so express in this , that there can be no gainsaying of it : rom. 6. 14. for sin shall not have dominion over you ; why ? for ye are not under the law , but under grace ; that soul that is under the dominion of any sin , is under the law , that is , it is under the curse of the law , it 's in the state of nature , it hath no interest in christ : but now if the soul come once to be under grace , either sin must not have domminion over you , or god must not be faithful , one of them ; for this is the promise of the holy ghost , if you be under grace , sin shall have no more dominion over you : he doth not say , that if you be under grace , then you shall commit no more sin ; but sin shall have no dominion over you ; therefore that man or woman over whom any one sin hath dominion , certainly is not under grace ; this is the word of god , and o that god would carry it unto the consciences of whom it doth concern this day , that whosoever is under the dominion and reign of any sin , that soul for the present is not under grace , he hath no interest in the grace of jesus christ . now you will say , for the reign and dominion of sin , what 's that ? first , it 's apparent in a great many , that they are under the reign of sin , that is , such men can go on constantly in a way of known-sins , meerly for contentment unto the flesh ; why these are under the power and reign of sin : yea , sometimes a sin that is a secret sin , may be a reigning sin : a man may be the subject of a king that he never saw in all his life : perhaps he knows not where the king is , and yet he may be his subject , and he may reign over him : so a secret sin may be a reigning sin : that 's a reigning sin that a man gives himself up to , though it be in never so secret a way : there 's a difference between a tyrant that co meth violently to force men to submit to him , or one that comes with a sudden surprise , or with any cunning wayes to perswade men to come in to submit to him , and a prince that is upon his throne reigning , and having his subjects acknowledging themselves to be as subjects to him : now the sins of the wicked they are reigning , tha● is , their sins command them , and they yeel● up their very wills unto their sins ; the wi●● and the affections , it is in the sin ; there is nothing more in the will of a natural man , then his sin : and therefore the scripture makes these to be all one , the will of man , and the will of the flesh : now when the will yeelds up to the wayes of sin , then sin may be said to be in the throne : but now in a godly man there is a universal , spiritual , and irreconcilable opposition unto sin ; though there be sin abiding in him , yet i say , there is a universal , spiritual , irreconcilable opposition unto his sin ; sin doth not reign in a soul : so long as there is an opposition in a kingdom to any man , certainly he cannot be said to reign : i say , if there be a universal opposition . now in the soul of a child of god there is an opposition to sin , a universal one , a spiritual one , and i may put a fourth , a powerful , universal , spiritual , irreconcilable opposition : i 'le open these . first , a powerful opposition : that is , he doth not onely wish that he could not sin , and wish that he might be otherwise , but he makes it to be the great work of his life above all things in the world , to set himself against his sin ; so as if god would speak from heaven and say unto him , poor creature ! what wouldest thou that i should do for thee ? this soul would answer to god , lord , thou that knowest all things , knowest this is the unfeigned desire of my soul above all things , o giveme but power against my sin , and especially against those special sins that my nature is most inclinable to . o! this is that that my heart is most against . many people extreamly deceive themselves in this , in thinking that they oppose their sins , because they have some wishes , and desires , they would be glad that things were better with them then they are : i , but dost thou look upon it as a matter of life and death , and thereupon thy soul doth more strongly work in its opposition against thy sin , then against any thing in the world besides ? many men and women have strong spirits in following their sins , but their spirits are not strong in the opposing of their sins : but he that is gracious , makes it to be his greatest and chiefest work . and then the second thing , it is a universal opposition ; and that in these two regards . first , all the faculties in the soul do rise up against sin : there is some kind of opposition in a wicked man against sin , that is , his conscience sometimes doth oppose the lusts that there is in his affections : it may be , a wicked man hath a convinc't conscience ; and his conscience will not let him to be at quiet ; but in his affections there is a liking of sin , onely his conscience will not let him be at quiet : — you will say , how shall a man discern this ? you may discern it thus ; if the opposition be meerly in your conscience and not in your heart and affections , then , though indeed you dare not for the present commit such a sin , yet you could wish with all your heart that you might have liberty to do it ; you could wish that there were not such a law to forbid it ; you could be glad that that law were more loose : and you would fain have such a thing not to be a sin ; and if you could commit it quietly without any danger , you would do it : now the opposition is not in your will , it is onely in your conscience : this is an opposition to sin that a carnal heart may have ; that is , he may have his conscience so flye in his face , as that he shall not dare for the present to commit his sin , no not in secret ; a man may come so far : you will say , indeed , many hypocrites may go thus far , as not to commit sin before others , but yet if it be in secret , then they will do it ; no , a natural conscience may be able to carry a man to this height , that is , not onely to abstain from sin because of others , but from the acts of sin in secret , that he dares not for his life ( though there be none but god and himself together ) give way to his sin , and yet no saving-grace all this while : — you will say , how can that be ? because though his conscience will not let him be quiet , yet he would be glad to have his sin if he might ; here 's no change of nature that 's the evidence , that there is no grace ; for if a man abstain from sin out of a principle of grace , it is from the change of his nature ; and certainly here 's no change of nature in this : so that it is not a universal opposition , it 's but onely in one part of his soul : but now the opposition of a gracious heart it is in the whole soul ; not onely my conscience is against my sin , but my will , and my asfections ; i have a principle in my will and affections , as well as in my conscience ; all the faculties of the soul do oppose the sin . and then secondly , it 's universal , that is , there 's the opposition of all sin : not onely of some particular sin , but of every sin ; what ever the sin be , yet the heart doth oppose it : so as it can appeal to god , lord , thou that knowest all things , knowest there is not one way of wickedness in me , there 's not one sin that my soul gives way to , but there is in my heart an opposition against every sin . and then i say , it 's a spiritual opposition ; by that i mean this , that it 's an opposition , not from arguments onely without that , because of the danger , or shame , or prejudice that will come by it ; but the opposition is from a contrary stream of grace that there is in the heart : there 's such a temptation to sin ; but a carnal heart may think if i commit it , then there may come this ill , and the other evil of it , and so i will not commit it : but a gracious heart doth not oppose onely from such arguments , but from a contrary stream of grace that there is in the soul ; now when the opposition to sin comes from a contrary stream of grace , then the opposition is not onely to keep sin from acting , but indeed it doth decreass the habits of sin : and this should be the care of a godly man or woman , not meerly to keep in , that is , to restrain sin , but let me oppose the habits of sin : let me find the habits of my sin to be weakned and mortified in me : let me follow my corruption to the very root of it , and there labour to get the very root of my corruption to be deaded : o here 's the work of a child of god! as now in the opposition of a stream of water , water that runs in such a stream , there may be two wayes to oppose it : either you may make a damm , and so damm it up : — or otherwise , if there could be gotten a contrary stream , and so by that to overpower it ; this would be another manner of opposition then meerly the damming of it up : if you damm up a stream , it rises up higher and higher , and seeks to get vent one way or other ; but if there were a contrary stream that would carry it smoothly away : — so 't is when the sins of wicked men are opposed , not onely when they are opposed by their friends , that these will not let them commit such a sin ; but when their very consciences oppose their sin , their sin swells up the more , and they seek all evasions how they can get to have liberty to the commission of their sin ; and if once they have but broken over the damm , they run with more violence ; as many young people , when they are under government , their sin is but damm'd up , and their sins are swelling , and their hearts would fain have vent for their sin , but they dare not : but then afterwards when they come to be for themselves , their sin breaks out so much the more : but a gracious heart hath a new nature which god hath put into the soul , which is contrary to the nature of sin : that 's the spiritual way of opposition of sin . and then it 's an irrecocinlable opposition ; that is , such a soul that hath any truth of grace , will never be reconcil'd with any one sin : it resolves with it self , what ever becomes of me , yea though i should perish eternally , yet i am resolved to fight against my sin eternally : yea , at such a time as a soul is afraid that god will cast it away for ever , yet at that time such a soul would be loath to sin against god — you shall have some men that have horrors of conscience , and they are afraid that god will ●ast them off ; why then upon that , then i ●ad as good leave of all , say they ; and if i must be damn'd , i had as good be damn'd for somewhat ; o this is a sign that grace hath not got ●nto thy heart : but there 's another now , that ●ath some principles of grace got into his soul , ●nd it may be such a one may have terrors of ●onscience too , and may be afraid that at 〈◊〉 it shall be cast away : but yet it concludes ●hus ; well , whatsoever becomes of me , let god do with me what he will , yet i will do ●hat i can to honour him : the name of god 〈◊〉 blessed for ever , what ever becomes of me : ●nd therefore that evil of mine that is in my ●eart , i am resolved to set my self against to ●●e uttermost for ever — now this is a ●●gn that there is grace , though much cor●uption doth very much prevail , you may see now as i go along , thus much , ●hat there may be spots in one , and spots in the ●ther ; but here 's a great deal of difference be●●een the sins of the one , and the sins of the ●●her . further , consider the grounds upon which ●icked men do ordinarily sin : godly men 〈◊〉 rarely be found to commit sin upon such ●ounds as wicked men do ! — there are ●any grounds upon which wicked men go , 〈◊〉 the commission of sin : — i shall but ●ame them , and yet in the naming of them , i do verily perswade my self i may speak to many of your hearts . as thus : commit a sin , why it 's but one , and i will not live in many sins : it 's but one sin that i would live in ; and in that i hope god may favour me : what , not in one ! — why , godly men will not do so ; where was there ever a godly man on the face of the earth that would allow himself in a sin because it was but one ? — secondly , saith a carnal heart , it 's but one , and it 's a little one : i will not commit such gross sins as others do , i will not swear , and openly profane the sabbath , and be drunk , and a whore-master : but sins in thought , and of a lesser nature , i hope they may be born withall ? and what need a man be so strict and precise ? i , but know , that a gracious heart would never reason after such a manner ; o no , such a one knows , that the least sin is a greater evil then the greatest affliction ; that there is more evil in the least sin , then there is in all the torments of hell besides : and a godly man that understands the wayes of god , doth know , that the least sin must have the blood of jesus christ to purge it out , that is more worth then ten thousand worlds ; and therefore he will no● allow himself in the least , because it is a little one . the third ground is this : why , the best of all have their sins as well as we : those that we read of in scripture , have they not fallen into foul sins : but i beseech you mark , though godly men have their infirmities , yet shew me any example that ever there was since the beginning of the world , any one godly man that did plead for his sin upon this account , because another godly man had committed it : o! he doth not commit sin upon such a ground as this is : he will not venture upon the practice of sin , because he sees others are guilty of it as well as himself ; oh no , if god hath dishonour by another , let me take heed how i add to this dishonour , saith a gracious heart . fourthly , another ground is , because their sin is not so bad as the sins of others ; mine is not the worst : come and rebuke them for a sin , why , god grant you never do any worse — indeed in matters of affliction we may reason from a less to a greater , and take up a less to prevent a greater ; but in matters of sin we should never make such comparisons ; there is a kind of infiniteness in sin , and the least sin is enough to be my eternal ruine : what 's that to me because others do worse ? i beseech you consider of it , as we name these things , for i do not stand to enlarge every one : for the truth is , there 's never a one of these but might be inlarged into a sermon , and might be a great use to take away these grounds of sin upon which ungodly men do commit their sin . fifthly , another is this : a wicked heart will venture upon sin , why , because he heart that god is merciful , and god's not so strict as many make him : this is a sign thy spot is not the spot of gods children : where do we ever find that a gracious heart would ever reason thus , there is mercy with the lord and therefore let me sin ? o no , the reasonings of a gracious heart are , there is mercies with thee , o lord , that then mayest be feared , and therefore thou shalt be feared : not , there are mercies with thee and therefore thou shalt be dishonoured ; if there be such kind of reasonings in thy heart , that thou venturest upon sin upon this ground , because god is merciful , know , that the lord speaks to thy soul this day , that thy spot is not the spot of gods children . sixthly , and farther , not onely because god is merciful , but god hath been already merciful ; indeed i hear that there is a great deal of danger in sin , but i have liv'd all this while , and nothing hath come of it ; o! for men to sin upon reasoning of gods patience ! because the lord hath been patient and suffered them all this while : o this is wicked boldness in thy heart , thou knowest not with whom it is thou hast to deal : thou hast escaped all this while , o but a sinner a hundred years old shall be accursed : thy spot is not the spot of gods child , that dar'st venture upon thy sin because thou hast escap'd so long a time as thou hast done . seventhly , and then yet farther ; there 's another ground that is worse then all these , that some will venture upon sin , why , because jesus christ hath died for sinners , because there is a purchase for the pardon of sin : oh this is a most desperate turning the grace of god into wantoness , to dare to venture upon the commission of thy sin because christ came to purchase the pardon of sin ! why , did not jesus christ come into the world to dissolve the works of the devil , and dost thou make jesus christ to be a means to strengthen the works of the devil : bold and presumptuous heart ! the lord rebuke thee , that dost account the blood of jesus christ not onely as a common thing , but as a polluted thing , as an unclean thing ; surely thy spot is not the spot of gods children . eighthly , another ground is this : a temptation comes to sin , and they will venture upon it : why ? they hope they shall repent afterwards ; and though i do sin , it is but repenting afterwards ; and if i do repent afterwards , then my sin shall be for given me , and not laid to my charge : but have you any thing in scripture , that any child of god committed sin upon such a ground as this is ? and if thou dost so , thy spot likewise is not the spot of gods children : o foolish and base heart , thou wilt do that now , that thou dost know thou mayest wish thou had'st never done : this is in finite folly ; and surely god doth not leave his children to such wickedness as this is , to venture upon sin upon such grounds as these are . ninethly , another ground may be this : they will venture upon it ; why ? because it may possibly stand with grace : you shall hear sometimes , many that make some kind of profession , to be reasoning after this manner : they will not indeed commit such things as they think cannot possibly stand with grace ; but if they think it may possibly stand with grace , they will make that to be the ground of their venturing upon it : o wretched and vile heart , that shalt thus reason to commit sin because it may possibly stand with grace ! suppose it should be so , that many a man that commits such a sin should go to heaven ; but is it possible that a man commiting sin upon such a ground , may go to heaven : there 's a great deal of difference between a thing done , and a thing done upon such a ground . tenthly , lastly , ( though many others might be named ) for a man to venture upon a sin , why , because he hath done much good : this likewise is not the spot of gods child , for one to sin upon such a ground : i have done some good , and therefore i may venture upon some sin : this is the wickedness of a mans heart , that if he hath ( as they use to say ) kept his church , he thinks he may have liberty in the week-day the more ; if he be devout upon the lords day , he may take liberty so much the more upon the week-day : o this is an argument of a base and carnal heart , that knows not the wayes of god : to take liberty upon sin at one time , because they have been devout , and done good at another time : that 's the next head , the different grounds . i shall name but one thing more : that a godly man in the commission of sin , he makes his falling into one sin , to be a means to help him against that sin , and against many others : if the lord shall let him fall into some one sin , i say , he will make that to be a means to cleanse many others ; but especially , to take heed against that sin : the bespotting of himself in some one spot , will be a means for the cleansing of many spots : though he dare not commit sin upon that ground , yet it falls out so in the effect : as sometimes , if there be a few small spots in a childs coat , you regard not them ; but if there be some great spot , it causes you to wash the whole coat : so it is with one that hath any grace , if the lord ( notwithstanding his watchfulness and care ) shall let him fall into some great spot , he makes this use , to be cleansing and washing of his soul , not onely from that spot , but from all other spots he knows in himself ; but especially , to set himself against that particular sin , he will take heed of ever falling into that again : ☞ and therefore give me an example in all the book of god , where any one man that was godly , committed the same sin twice : i say , after an act of repentance : it 's true peter denyed his master thrice , i , but that was as a continued thing , it was not after peters heart was smitten and humbled , after his conviction and repentance — and for my part , i know no example from genesis to the revelation , of any one child of god that fe●● twice into an outward act ; i do not say , the sins of thought , they may be repented of , an fallen into again , though the heart do labour and strive against them ; but for an outward a●● of sin that any child of god did ever fall into after god had shown him the evil , and h● had tepented of it : — and therefore the condition must needs be sad , when it is such as there can be no example in all the scriptur to parallel it : for i appeal to thee , thou the makest any profession of religion , and thou fallest into some act of sin ; either thy conscience doth accuse thee , and thou dost repent , or it doth not accuse thee , and thou dost not repent : if thy conscience doth not accuse thee , and thou dost not repent , that 's a sign thy heart is not troubled : — well , if thy heart be troubled , and thou hast repented , give me an example of any one child of god , that fell into such an act of sin again — yea , i shall shew you in divers examples in scripture , that evermore those children of god that have been overtaken with their sin , they have been more eminent in that grace that is most contrary to that sin , than in any other grace . peter he fell through cowardise , to betray his master : but yet when the scripture speaks of him afterwards , it notes him specially for his boldness , in john 21. 7. therefore the disciple whom jesu's loved , saith unto peter , it is the lord ; now when simon peter heard that it was the lord , he girt his fishers coat unto him , and did cast himself into the sea : oh the love of peter towards christ after he had denyed him ! he had denyed christ ; but now he was the host forward in his love to christ ; he would not stay till christ came to the ship , but ●●rows himself into the sea , that he might presently be with christ ; he had broke his love before , and now you see how eminent he is in love above the other disciples ! — and so in boldness ; in acts 2. 14. when the jews did mock at the apostles and disciples , the text saith , that peter standing up with the eleven , lift up his voice , and said unto them , ye men of judea : not any of the other would speak , but peter he appears the most forward ; i , it was because peter had denyed christ , and therefore he would be the most forward in manifesting love to christ — you cannot have comfort that your spot is the spot of gods children , except , if you have been overcome with a sin , yet afterwards you grow not up in that grace that is most eminently contrary to that sin . another example we have of nichodemus nichodemus he began to have some work o● grace upon him , but the scripture notes him for a very timerous man , and that was him special infirmity , that he was afraid , and so would come to christ by night : now afterwards when the scripture takes notice of this nichodemas , especially it observes him for his boldness , for that which was contrary to that sinful distemper of his heart before this you have in john 19. 39. and there came also nichodemas , which at the first came to jesus by night , and brought a mixture of myrrhe and alots , about one hundrd weight : then took they the body of jesus : he appeared now openly . the third is joseph of arimathea , v. 38. and after this , joseph of arimathea , being a disciple of jesus , but secretly for fear of the jews , besought pilate that he might take away the body of jesus : he was at the first step a disciple ; but dare not appear ; but afterwards he is noted for one of the most forward of all , and would go and own him before pilate himself , yea , and at that time when christ was in his lowest cond ti●r : that 's a sign indeed of grace , to own christ when he is in the lowest condition , when he was crucified and dead ; yet now to appear to own him , and that before princes ! o! the scripture takes special notice of those that had fallen into sin , that afterwards they grew more eminent in that grace that was contrary to that sin , than any other : as it is with a bone that is set , it is more strong then before ; and so it is usual with those that are godly , if they be once overcome with their sin , they afterwards grow more strong against that sin : and thus even acts come to decrease habits ; and that 's a paradox in philosophy , it 's true in divinity , that the acts of the saints sin , come not only to restrain them from falling into them again , but it is used by god to decreass the habits of their sin . now i beseech you carry home these things to your souls ; and o that the lord would cause you to lay your hand upon your hearts , and say , lord have mercy upon me ; we are indeed all sinners , but we see that god will find a difference between one sin and another ; and though all have their spots , yet , as for my part , i am afraid that my spot is not the spot of gods children . the fourth sermon . august the 23d , 1645. i shall speak to one or two particulars more about this , ( and then we come to the last thing propounded in the opening of this point ▪ ) the behaviour of the heart of a child of god toward this sin . the sins of the saints they drive them to jesus christ : if there be any truth of grace , though weak , thy sins will drive thee to jesus christ , not drive thee from him , but drive thee to him : and make thee prise jesus christ as the immaculate lamb of god that is come into the world to take away thy sin : it will make thee set a high price upon christ , and cause thy heart to follow him with all thy might : wicked men when they sin , they turnaway from god and from christ ; and the things of christ are less savoury to them : but the saints when they sin , they are put upon the seeking after christ , and prising of him so much the more . lastly , their very sin makes them to long for heaven : o wretched man that i am ! saith paul , who shall deliver me from this body of death ? thanks be to god through jesus christ , &c. o! he flies to christ , and he desires to be present with christ : & so the saints they long for heaven upon this ground above all other grounds and reasons , namely , because they know they shall never be delivered from the body of sin and death that they carry about with them , till they come to heaven , and therefore they prise the state of heaven as a glorious state , because they shall never sin more against god : — i put it now , in the name of god , to your consciences this day ; you say you hope to go to heaven , what 's that for which you prise heaven most ? why , a gracious heart would say , o lord , though i endure some sorrows and afflictions here , yet thou knowest that the great burden of all , it is the burden of my sin ; and when i shall be taken out of this world , i know i shall never sin more , never sin more against thee . o that day ! when shall that day come that my soul shall never sin more against that god that i do love ? thou that knowest all things , knowest , that this is my desire after heaven upon this ground , above all other grounds whatsoever : are you able to say so as in the pesence of god ? this would be a good argument indeed , that though there be some spots , yet they may be the spots of gods children : and if it be so with thee , then attend to the next point , and that is — the different dealings of god with his children in regard of their sin , with his dealings with the wicked and ungodly in regard of their sins — as the behaviour of thy soul in respect of thy sin , is different from the wicked ; so the behaviour of god towards thee will be very different from that of his towards the wicked and ungodly : they may not think to escape , so as thou mayest escape . first , as in the first place : if a child of god sins , yet he hath a pardon laid up for his sin , yea a pardon laid up before the sin is committed ; i do not say , the pardon actually applyed , but laid up ; for to say the thing is actually pardoned before committed , it 's scarce english , much less divinity : for whatever it be in gods account , or what god will do , yet when we say the sinner is pardoned , it notes some work of god upon the creation actual in being : as when we say the world was created , it was not created from eternity , why , it 's a work of god upon the creation , therefore it has a time : and so , what 's a work of god in himself ? that is from eternity . but what 's a work of god upon the creature , that 's in time ; without any change in gods nature , any more-then the creating of the world did change his nature ; there are for givnesses with thee that thou mayest be feared ; they lie up with thee : there are pardons that lie up with god , there is an atonement made for the sins of gods children , for the sins that they have committed , and sins that they shall commit : i say , an atonement is made even for them , and a ransom is paid : jesus christ did tender up himself to the father for a ransom for all the sins of the elect , it 's laid up there : so saith the apostle 1 john 2 , 2. i write unto you , little children , that ye sin not , and if any man sin , ( that i shall take notice of by and by ) we have an advocate with the father , and he is the propitiation for our sins : so that when an ungodly man sins , there the sentence of death comes out against him ; but the lord saith concerning his children . let their souls be pardoned , for i have found a ransom : thou sayest , the best have their sin ; true , but one man hath a ransom , hath a price paid for his sin , and thou hast none , none for ought thou knowest : in that condition wherein thou art , thou canst not know that thou hast any : here 's the difference between gods dealing with his children & others , one sins , and the lord acknowledges a propitiation presently , a ransom , a price , a pardon that 's laid in ; but he acknowledges it not for thee . secondly , yea , in the second place , the children of god when they sin , their condition is far different from the sin of the wicked ; they have not only a price paid , and a pardon laid up ; but you will say , how in case they do not sue out their pardon ? i confess if they sue it not out , they have not the comfort of it : but yet the scripture tells us , they have an advocate with the fathe — if they through ignorance do not know their sin , how can they sue out their pardon ? yet they have an advocate with the father continually , and it 's the work of jesus christ at the right hand of the father , to be an advocate to plead for believers , with the father ; when ever they sin against the father , there stands christ their advocate pleading , he watches if there come in any accusations against them ; if the law , or the devil , or conscience shal send up an accusation , christ stands as an advocate to plead their cause : you know i suppose what an advocate in law doth mean ; he stands to plead the cause of his client ; & whatsoever comes in against him , he is made acquainted withall , that he may stand to plead : this is the case of the children of god ; notwithstanding their sin , they have an advocate with the father : in 1 john 2. 1. my little children , these things write i unto you , that ye sin not ; ye ought not to sin , take heed of sinning ; but if ye do , you have an advoc te with he father , jesus christ the righteous : — these things that i am speaking , i confess may prove dangerous to wicked carnal hearts , that are ready to turn the grace of god into wantonness ; but by that they may know , what i say belongs not to them , that their spots are not the spots of gods children : those that shall hear of this , and be hardened , or emb●ldned in sin the more , there need no other argument to prove that their spots a●● n●ne ●f the spots of gods children , than that : and therefore that what i say doth not at all belong to such : but how ever , it doth belong to many of the children of god , and therefore they must have their portion , though such as it belongs not to will be ●eady to snatch at it : and that 's the second thing , in the different way of gods dealing with his children when they sin , and with the ungodly : thou sinnest as others do : thy sin for the act may be the same ; but when thou hast sinned , who stands before the father to plead thy cause ? what hath christ to do with thee ? or thee to do with him ? but rather thy conscience , and law , and devil stands pleading against thee , and none to answer for thee . but , thirdly , when a godly man sins , god deals with him not according to the law of justice , but according to the law of grace ; we are not under the law ( saith the apostle concerning believers ) but under grace ; when another sins , the law passes presently upon him ; but saith the apostle in rom. 8. 1. there is no condemnation to them that are in christ jesus . the law cannot pass upon them to condemn them : they are not to be dealt withall according to the law , but according to grace : now the ungodly when they sin , they are dealt withal according to the law , god will do them no wrong , but the law must pass upon them . yea , not onely so , but they are delivered from the law , and from all the curse of the law ; i , the lord hath promised that he will spare them as a man doth his onely son that serves him : in mal. 3. last . if thou be'st a child , this is thy portion ; and they shall be mine , saith the lord of hosts , in that day when i make up my jewels , and i will spare them as a man spareth his onely son that serves him : this is a text that hath a treasury of comfort in it to those that are gods children , that can by those former notes of the difference of sin , and their different behaviours towards their sin , approve themselves that they belong to god ; here 's the promise , that the lord will spare them as a father spareth his own son that serves him : a father will not cast cut his son from his house , and disinherit him for every offence that he doth commit ; neither will god deal so with his children , though they have spots , though they have infimities : and hence we find that god takes advantage against some for a little sin , and spares another though he be guilty of a greater sin : gods mercy is his own , he may deal with his mercy as he pleases ; he will do justly with all , but he will be merciful to whom he pleases ; and hence it is the scripture holds forth this , that some men the lord hath taken advantage against for some smaller sin , and other men the lord hath spa●'d when they have been guilty of some greater sin ; as that notable example of saul , comparing that with david : david was one of gods children , and had spots , i , foul ones ; saul he was none of gods child , and he had his spots , and some of them was not so foul in regard of the nature of them , as davids were , and yet see the different dealing of god with saul and david ; for saul , you shall find that god rejects him utterly , and what for ? in 1 sam. 13. 13. you may see wherefore god would reject saul : and samuel said to saul , thou hast done foolishly , thou hast not kept the commandment of the lord thy god , which he commanded thee ; for now would the lord have established thy kingdom upon israel for ever ; but now thy kingdom shall not continue : — as if samuel should have said , well , this is the thing for which god will cut thee off , and cut off thy kingdom : — why , what was it ? if you examine the thing what it was , it was nothing but this , that there was an agreement between saul and samuel , that samuel should come to him at such a time : well , samuel did not come just at the time , or staid , as saul thought , somewhat too long : saul was brought into great straits , the philistines came upon him ( his enemies : ) now upon this , being in such great straits , saul had not sought to god for gods presence with him in the battel ; now thought saul , i have staid for samuel all this time , and he comes not , and rather then i will go out to battel without making supplication to god , and offering sacrifice , i will for this once venture upon it my self , for so he saith in the 12 ver . it was a burnt ●ffering : it was to the lord , it was in the time of my straits , and i forc't my self to it too : i was not so ready and forward to do it , it was in an absolute necessity , as i thought ; and yet this is the sin for which saul must be cut off and rejected , and his kingdom not to continue — you will say now , what was this to the sin of david , of murder , and adulterry ? those were sins of another nature ; well , what if they were , yet david was a child , and saul was not , and therefore he will pardon one , and condemn the other ; and who can say to god , what dost thou ? and again , another sin of saul you shall find in 1 sam. 15. god required of saul to go against amalek , & utterly to destroy him . well , saul did do according to gods command , and made a great slaughter , but he kept onely some of the cattel and the fat ones ; but he profest he kept them not for his own advantage . it was that he might offer for sacrifice to god : now samuel comes to him , though saul had thought he had done nothing but that which god was pleased withal , for he stands to justifie himself in the 20 v. and saul said unto samuel , yea , i have obeyed the voice of the lord , and have gone the way which the lord sent me , and have brought agag the king of amalek , and have utterly destroyed the amalakites : i have done what god sent me about . now samuel he comes and convinces him , that he had not done what god had sent him to do ; why ? because he had spar'd some of the cattel — now saul excuses himself afterwards to samuel in v. 12. the people took of the spoyle , sheep and oxen , the chief of the things which should have been utterly destroyed , to sacrifice unto the lord thy god is gilgal : but mark what samuel saith in the 22 v. hath the lord as great delight in burnt-offerings and sacrifices , as in obeying the voice of the lord ? behold , to obey is better then sacrifice ; and to hearken , then the fat of rams ; for rebellion is as the sin of witchcraft , and stubborness is as iniquity and idolatry ; because thou hast rejected the word of the lord , the lord hath also rejected thee from being king : — these scriptures might make any mans heart to tremble , and not to dare to venture upon sins that he thinks to be smaller sins ; one would think that upon the consideration of these scriptures , that no man ever living should be heard to plead this , and say , why , godly people commit as great sins as they do : why , david committed as great sins as i , and so others . but what if they did ? they may be pardoned for their greater , and thou mayest be damn'd eternally for thy less : god will deal as a father with his children , ●o spare those that are his : and that 's another particular in the different way of gods dealings with his people . fourthly , the children of god when they ●in , yet they have the robes of the righteousness of the son of god to cover them , even from god himself ; not to cover them so but god knows them ; for that 's either simplicity or blasphemy , one of the two , to say that god sees them not : but to cover , that is , that they shall be taken so far from the eye of god , that he shall never look upon them to charge them with them , but that they shall appear before him through the robes of the righteousness of christ as spotless , being justified through him . so in psal . 32. blessed is the man whose sin is forgiven , and whose iniquity is covered ; all their spots are covered and the lord looks upon them as amiable and lovely in his eye : but now thou hast nothine to cover thy spots , but thy excuses . see the different condition of a believer , and another man. one man sins against god , and what hath he to cover his sins ? excuses , deny al 's , or lies , and there 's all . i , but now the of ther he sins against god , and by faith applye the precious robe of the righteousness of jesus christ , and so covers himself before god which do you think is the better covering her 's the difference between a child of god and you . fifthly , and then fastly : gods children though they sin , yet still they are in covenat with god ; god hath taken them in to an 〈◊〉 ▪ verlasting covenant with himself , that shall 〈◊〉 ver be broken : though they do offend , 〈◊〉 god will not charge it upon them as the breach of that great covenant of grace that god hath made with them in his son , that 's an everlasting covenant ; god hath made a covenant to unire their hearts to fear his name , that he will never depart from them ; and that he will put his fear into their hearts , and they shall never depart from him , notwithstanding all their infirmities : this must be made good , this covenant that god hath made with them , must stand . now , o what a different condition is one in , from the other — now though there may be thoughts in wicked hearts to abuse these things , yet i name them to this end , that you may see the exceeding difference between the state of one , and the state of the other ; and that so by this you may be restless in your own spirits , till you come to know that you are in the state of these men that are so happy , that is , that you are of the number of gods children — i shall not need to stand to give further notes and evidences ; for the very opening of the point about the defferent behaviour of one in respect of their sin , from the other , will be enough to shew who are in this condition ; and who not , whom god will deal with all in this gracious manner in respect of their sin , and whom not : — however , men of the world will deal so much the more harshly with those that do offend ; if they can take any one that makes profession of religion tripping in any thing , they will be more severe against them , than against others , because of their profession . well , god doth not do so , if there be uprightness in the heart — no , you will say , it 's not because of that , but because of cloaking wickedness with their profession : well , if you be sure your hearts be right in that , that profession your souls do love , and therefore it is the great grief of your souls that any one that makes profession of religion should dishonour it by wicked courses ; then ( i say ) can you approve your hearts before god , that your hearts are griev'd and troubled , and not rejoyce at it , that you can sind any advantage against profession , as some do ? — then i confess , if the thing be vile and foul , and such a thing as you cannot in charity see that it may stand with truth of grace , to be a meer infirmity , but a wickedness : then you may follow it to the very foot and bottom ; and those that shall trouble the people of god with gross and vile sins , and think to colour them over with profession of religion , it 's just with god they should be troubled : but if we have time , we shall speak somewhat to that in the close of all ▪ we come now to the application of th● point , onely this caution about this thing . cau. take heed that you deceive not your hearts about this thing : if a man have two children , one is godly , and the other is proeen ; if they can have an advantage over one that is the more godly , they will be more bitter to him than the other ; and if they have two servants , one godly the other profane , why , the profane one shall fare better then the godly , if they can have but the least advantage against them : well , howsoever thou deal'st with children or servants when thou hast taken them in a fault , that the wicked find more favour from thee , yet god deals otherwise , his children shall find favour from him : onely let them take heed that they do not turn their hands to wickedness , or their hearts to folly , because of this . application . by way of application . in the first place , hence then by all that hath been said in the opening of this difference , we may see full ground for the answering of the foolish carnal plea's of the men of the world for their sin ; which was , i told you , the main reason i pitcht upon this subject : this it is hardens men in their sin , why , because all have their sins ; methinks by what hath been said , one would think that this plea should never be heard any more , among any that profess any knowledg in the scripture , that it should never come out of your mouths , that do but understand any thing of scripture : — what , wilt thou that art a wicked vile wretch , plead for thy wickedness , that the best have their sins ? thou that goest on in a constant way and course of ungodliness , wilt thou plead that all have their sins ? thou canst not be provok't , but thou swearest and flyest in the face of god ; thou that hast a heart not savouring any thing of god , nor never found any work of the holy ghost upon thy soul , dost thou say that all have their sins ? god will find out a difference of sin . rev. 1. 14. it 's said of christ , that his eyes were like a flame of fire : o! christ hath fiery eyes that will pierce through and through thee , wil see a great deal of difference between the sin of one , and the sin of the other : — i hou thinkest it enough to plead this , that the best have their faults , i beseech you let me reason it a little with you about this — the best , say you , have their faults ; so say i too ; but the worst have some good in them , materially good : why may not this be as good a reason as thine ? — there are some that are sav'd , and yet committed sin as well as i ; so say i , there are some in hell , and yet have done as much good perhaps as ever thou . why is not the reasoning of one side as good as the other ? — thou tellest me , that thou sinnest sometimes , and so did david and peter — i 'le tell thee of saul , i 'le tel thee of ahab , i 'le tell thee of herod ; thou thinkest that david and peter committed as great sins as thou-why , saul and ahab , and herod , and it may be judas hath done as much good as ever thou , and yet they in hell ; as saul that i spake before of , he sinn'd , yet it was not greater than thine ; yet he did many good things , i have obeyed the commandment of the lord — and ahab when the prophet reproved him , he went and humbled himself in sackcloth for his sin : when hast thou ever done so for thy sin ? — and herod heard john baptist gladly , and reformed many things : surely the argument wil hold as well , that such as are in hell have done as much good as i have , as some that are in heaven have committed as great sins as i have : o! it 's not enough for thee that others do sin ; they may be sav'd , and yet thou mayest eternally be destroyed : this will not be a plea to a mans conscience , if it be inlightened , when he comes upon his sick-bed , & death-bed : though now thou canst put off thy conscience with this , that every one hath their sin , but when thou comest upon thy sick-bed , and death-bed , if god inlighten thy conscience , o , it will not be answer enough for thee , when thou feest thou art going before the great god , to receive the sentence of thy eternal doom , then thou wilt have such miss-givings in thy conscience ; o! but what if it prove that my sins be of another nature different from the sins of the godly , if it prove so , i am undone , i am cut off for ever . wherefore , in the second place , what you have heard from this point , should teach you to be very careful in the examining of your sins , and in labouring to find out of what nature your sins are : as we read in the law , they were shut up when there was but a suspition that their disease was lepotous : they were to be shut up for seven dayes upon meer suspition : o that god would but give thee a heart , even to shut up thy self , that is , to be thinking in thy reured meditations , of what nature thy sin is : it is usual with those that are godly ; with the children of god , to be afraid ( upon any sin they commit ) that their sin is not the sin of gods children , you shall have them ready to say , lord , did ever any of gods children do thus ? is this such an evil as can belong to a child of god ? is it possible that one that hath so much ●●ears as i , so many mercies as i , such enlightnings as i , such workings of the spirit as i ; is it possible that there can be true grace , and yet that i should again fall into such and such a sin ? one that is a child of god ; is afraid of every sin , lest it be of that nature as cannot stand with the truth of grace — thou art ready to think that any thing may stand with the truth of grace , and with the state of grace ; but one that knows what sin is , will be afraid of every thing ; but most people are so confident , that they give satisfaction to themselves in any way of wickedness : we have all our infirmities and there 's an end ; as if there were no difference between one and another . o that god would cause this point to ring in thine ears , when thy conscience tells thee of thy sin , that there is a great deal of difference between tho one and the other ; and the truth is , till thou hast upon examination found this out , that thou canst with comfort , as in the presence of god , say , that though i have infirmities and sins , yet upon the examination of my heart , and upon those rules that have been given out in thy word , i see hope that my sin is no other but the spot of gods children ; and if it be so , then the third use is a use of consolation to all those that have many infirmities , and are burdened with them : thou hast spots upon thee , and dost thou find the behaviour of thy soul towards them , as heretofore thou hast heard ? be of good comfort in this , that there is no cause that thou should raze the foundation upon every failing that thou seest to be in thy self ; this is a wrong to jesus christ ; and to the covenant of grace , for one that hath approved himself to god upon examination , and hath found the work of grace , upon every failing to raze the very foundation , and think , surely all that i have done is nought , it 's all nothing , it 's all but hypocrisie : it 's fit indeed for thee upon thy sin , to examine , and to be humbled ; let thy sin be matter for thy humilation , but not matter for thy discouragement , not for the razing of the foundation ; to say , well , i shall at length one day perish by the hands of saul ; god will cast me off at length , such a wretched creature as i am ; take heed of that : those that are acquainted with the way of the gospel , they know how to be deeply humbled for their sin , and yet not to be discouraged by their sin . and further , as thou shouldest not raze the foundation , so thou shouldest not be afraid to come into gods presence . thou hast failed indeed , thou must come into gods presence , onely take heed of coming boldly , and impudently , as many there are that abuse the grace of god , and think because of christ , they may come with impudence ; no , the grace of christ doth not at all hinder humiliation , but furthers humiliation , makes it evangellical indeed ; and so thou being humbled for thy sin , thou mayest then come with an holy boldness into gods presence ; do not think to fly the presence of god , because thou hast sinned and offended ●im . as a loving father , it were a dishonour ●o him if upon every failing of his child , his ●hild should shake and tremble so , as not to ●are to come into the room where he were ; do ●ou think this were a commendation for a fa●her ? if you inquire what this child hath done , ●t may be he hath fail'd in some petty thing ; ●e hath perhaps tarried half a quarter of an ●our longer than his father would have him ●n such a business , or not managed such or such 〈◊〉 business to the full , as his father required of ●im ; and upon this he dar'd not come into his ●resence ; surely we would conclude that this man had not the bowels of a father in him : now if you would conclude so concerning men , then why wilt thou put this dishonour upon god himself , that hath the affections of 〈◊〉 father in him ? and if there be any compassion in fathers towards their children , yet it ●s not so much as one drop of that infinite ocean that is in god ; and therefore let not e●ery failing of thine make the afraid to come ●nto the presence of god , come to him yet as 〈◊〉 father , being humbled before him , and ap●lying the righteousness of his son. and then further , let the consideration of ●his be of comfort to thee ( when thou hast committed sin against god , if thou be'st such a oneas hath been spoken of ) in remembring the covenant that god hath made with thee , and bless god for the covenant that he hath made with thee in christ , and the difference that god hath made between thee and others in this thing ; magnifie his free grace in the govenant of grace , for from thence is it that thy spot shall not be a deadly spot ; and god will not deal with thee as with the wicked : certainly this is not from the nature of thy sin , for that may be as hainous as the sins of the other , but that that makes the difference is the free-grace of god in christ . o blessed be god for the covenant of grace that hath made the difference . i remember i have read of luther , he indeed saith when he was a monk , though he were conscientious then , yet then whensoever he committed any sin against god , his conscience did so flye in his face , that he thought he was rejected utterly of god , til god made him know that covenant of his grace in christ ; and then he thought he heard such a voice speaking to him , oh martin , do not despair , for thou shalt , as long as thou livest here in the flesh , sin against god ; onely do thou lustily oppose thy sin , and resist thy sin , and then know , that thou art not under the law , but under grace : it is from hence that there is this difference , therefore bless god that ever he reveal'd this covenant of grace to thy soul . and then likewise , let this comfort thee ; le● it be a means to set thy heart so much the more against sin , to take heed of sin : o take heed of abusing this grace of god : here will be the sign whether all this comfort belong to thee or no : if the more thou hearest it , the more thy heart doth lothe sin , and thou art the more afraid of sin because of this , thou dost the more labour to bleanse thy flesh and spirit from all the polutions of it . canst thou say thus as in the presence of god : lord , when i hear of these things , of that blessed grace of thine in the gospel , what a difference thou art pleased to make between one and the other ; why , lord , it breaks my heart , and it makes me more afraid of sin than any thing in the world : then thou mayest freely apply the comfort that is here , out of this scripture . and lastly , let me speak to those to whom this consolation doth belong , that thou hadst heed take heed to thy self , that thou preservest this thy consolation ; for without great care it will hardly be preserved — i mean by that , this : thou hadst need take heed that thou keepest thy conscience as clean as may be , that thou mayest have a clear discerning of the difference of gods dealing between one and the other . and therefore , take , heed first of any sins against light ; hath ever god given thee that comfort to thy soul , that though thou hast many failings , yet that god looks upon thee with another eye than upon the wicked ? i say take heed ever after of any sin against conscience : take heed of repeating that same sin again and again — take heed of lying in sin a long time : and take heed of being hardned in sin : for if ever thou shouldst fall to sin against light , against thy conscience , thou wilt hardly be able to discern any difference between thy sin and the sin of the wicked : and therefore look to thy self in this thing : oh let those that are godly , take heed that they bring not themselves , in regard of their own sense . in to as lamentable a condition as the wicked are , to have as much horrors of conscience in their own seeling , as thewicked and ungodly have o how great a pity is it that those between whom and the wicked , god hath made so great a difference , yet that through their negligence they shall bring themselves into as great a horror as the wicked and ungodly are in ! and lastly , that this may not be abused , let those that pretend unto god , and say they are his children , and they are in the covenant of grace , and speak much of fr●e-grace , and yet by their wicked scandalous lives do manifest that indeed they are not gods children ; let them know , that their spots are the worst spots of all , they are not onely the spots of wicked men , but even have the spots of devils upon them : if any spot be a loathsome , an accursed , an abominable spot , it is the spot of a man or woman that makes much profession of the gospel , and yet lives a scandalous , wicked , and ungodly life : — and especially , there are some whose spots are such as the heart of a man cannot but tremble at the very thoughts of them ; those that will put off their sin even to god himself : they take liberty to sin , and say they can do nothing without him : and so give way to wickedness , and think if god would give them more grace , then they should do better ; but till then they can not be better ; and so what blame there is , they lay it upon god himself : o what a spot is this , that thou wilt cast thy sin upon the infinite pure god! it 's very observable in this text : they have corrupted themselves , their spot is not the spot of gods children . oh do not think to cast it upon god ; as if moses should have said , do not you think to cast your sin upon god , for you have corrupted your selves , and your spot is not the spot of gods children . and then for others that take liberty in sin ; they think that all their sin is done away by the blood of jesus christ , and therefore they may take liberty ; and though they dare not say , that therefore they may , yet this is the language of their hearts and lives , many that in these latter dayes hath spoken much about the covenant of free grace , yet they have made the blood of christ that is appointed by god to cleanse us from our iniquities , they have made this blood an occasion of defiling their souls by their iniquity . o what an horrible spot is this , that thou shalt make the blood of christ to be the cause of it , as far as thou canst ! that must be an abominable defilement when thou contractest filthiness from the blood of christ , and from the grace of god in the gospel . o this is the most dreadful spot of all spots whatsoever ! the lord rebuke thy wicked and cursed heart that shalt contract wickedness from hearing the doctrine of free grace : is there not reason of speaking these things ? for do not you see some that speak more of free grace then ever they did , and yet more loose then ever they were before ? o these are spots in our feasts indeed , and in our converse and communion ; they are spots to a christian profession , such men and women as these are : for thy spots do not onely defile the own soul , but the name of god , and profession of jesus christ . thou dost what in the lyest , to defile the very blood of christ , and to defile the covenant of grace ; in the epistle of jude 4. they were afore of old ordained to this condemnation , saith the text : ungodly men , turning the grace of our god into lasciviousness ; there are two black brands of a reprobate : we have indeed no absolute notes and signs of a reprobate , but these are the two blackest . one is , god gives a man up to his hearts desire in wicked wayes — and the other , is to turn the grace of god into wantoness . how vile are those spots likewise , that men come now through the knowledg that they say they have of the covenant of grace , to have no kind of work of conscience upon them fortheir sin ? now their consciences do not at all trouble them for their sin , there 's no kind of sense at all upon them upon that account , and all because of grace ( as they say : ) well , that spot must needs be an irrecoverable spot , that there 's no sense at all of . — and if it come to that , now thou canst take liberty to sin freely , and hast no conscience at all of this thy sin , i say , thy spot is a most dreadful spot , and 't is to be fear'd an irrecoverable spot ; all the mercy of god that serves to help to ease others when they have committed their sins , doth but plead against thee , to aggravate thy sin — i 'le conclude all with that one text that we have in jer. 23. that shews the difference of the sins of those that are nearer to god in way of profession , is they be wicked and ungodly ; v. 13. 14. 〈◊〉 have seen folly , saith the prophet , in the prophets of samaria , they prophesied in baal , and caused my people israel to sin . in v. 14. i have seen also in the prophets of jerusalem , an horrible thing ▪ that that is but folly in the prophets of samaria , in the prophets of jerusalem , is an horrible thing : the more near we are to god in the way of our profession , the more horrible are our sins if we make religion to be a colour of our wickedness ; if we seek to cover our wickedness by profession of religion , that that is but folly in others , comes to be horrible in them ▪ consider what hath been said , and the lord give you understanding . finis . books to be sold by thomas parkhust , at the golden bible , on london-bridg . mr. sedgewick's bowels of mercy . fol. tho. taylor 's works , the 1st vol. fol. 2. an exposition of temptation on matthew 4. v. 1 , to the end of the eleventh . 3. a commentary on titus . 4. davia's learning : a comment upon psalm . 32. 5. the parable of the sower , and of the seed , upon luke 8. and 4. divine characters , in two parts , ●istinguishing the hypocrite in his ●est dress , by sam. crook , b. d. a learned commentary or expo●●ion on the first chapter of the second epistle to the corinthians , by ●ichard sibbs d. d. fol. a commentary on the whole e●●stle of st. paul to the ephesians , by ●r . paul baine . fol. a practical exposition on the third chapter of the first epistle of st. paul to the corinthians , with the godly man's choice on psalm the 4th . ver . 6. 7 , 8. by anthony burgess . fol. the dead saint speaking to saints and sinners living ; in several treatises . the first on 2 samuel 24. 10. the second on canticles 4. 9. the third on john 1. 50. the fourth on isaiah 58. 2. the fifth on exodus 15. 11. by samuel bolton d. d. fol. coloquia mensalia , or dr. martin luthers divine discourses at his table with melancton , and several others : translated by henry bell. fol. the view of the holy scriptures , by hugh broughton . fol. the english gentleman , and the english gentlewoman , directing every gentleman and woman of selecter ranck and quality , how to demea● themselves , by r. brathwait , esq . fo●● christianographie , or a description of the multitude and sundry sorts o● christians in the world , not subject to the pope , by eph. pagitt . fol. these six treatises next following , are written by mr. george swinnock . 1. the christian man's calling ; or a treatise of making religion one's business , in religious duties , natural actions , his particular vocation , his family directions , and his own recreation ; to be read in families for their instruction and edification . the first part . 2. likewise a second part ; wherein christians are directed to perform their duties , as husbands and wives , parents and children , masters and servants , in the conditions of prosperity and adversity . 3. the third and last part of the christian man's calling ; wherein the christian is directed how to make religion his business ; in his dealings with all men , in the choice of his companions , in his carriage in good company , in bad company , in solitariness , or when he is alone , on a week-day from morning to night , in visiting the sick , on a dying-bed ; as also the means how a christian may do this , and some motives to it . 4. the door of salvation opened , by the key of regeneration . 5. heaven and hell epitomized : and the true christian characterized . 6. the fading of the flesh , and the flourishing of faith : or , one cast for eternity , with the only way to throw it well ; all these by george swinnock . m. a. large octavo's . a learned commentary on the fourth chapter of the second epistle of st. paul to the corinthians , to which is added , first , a conference between christ and mary . second , the spiritual man's aime . third , emanuel , or miracle of miracles , by richard sibbs . d. d. quarto . an exposition on the five first chapters of ezekiel , with useful observations thereupon , by william greenhill . quarto . the gospel-covenant , or the covenant of grace opened : preached in new-england , by peter bulkeley , quarto . gods holy mind touching matters moral ; which himself uttered in ten words , or ten commandements ; also an exposition on the lords prayer , by edward elton , b. d. quarto . a plain and familiar exposition of the ten commandements , by john dod. quarto . horologiographia oplica ; dialing universal and particular , speculative and practical ; together with the description of the court of arts , by a new method : by sylvanus morgan quarto . praxis medicinae , or the physicians practice , wherein are contained all inward diseases from the head to the foot , by walter bruell . regimen sanitatis salerni , or the school of salerns regiment of health , containing directions and instructions for the guide and government of mans life . quarto . 7. a wedding-ring fit for the finger ; together with the non-such professor ; by w. secker . christ and the covenant , the work and way of meditation ; delivered in ten sermons , l. octavo's . by wil. bridge , late of great yarmouth . heart-treasure : or a treatise tending to fill and furnish the head and heart of every christian , with a soul-inriching treasure of truths , graces , experiences and comforts , to help him in meditation , conference , religious performances , spiritual actions , enduring afflictions , and to fit him for all conditions , that he may live holily , dye happily , and go to heaven triumphantly , by o. h. with an epistle prefixed , by john chestter . large octavo's . books in small octavo . the burning of london in the year 1666 in 110. meditations , in 4. parts . 1. the sins procuring that judgment . 2. the natural causes of fire . 3. the most remarkable passage of that dreadful fire . 4. comfort and counsel to such a are sufferers by the said judgment by sam. rolle . a glimpse of eternity , by a. caley a practical discourse of prayer , wherein is handled the nature and duty of prayer , by tho. cobbet . of quenching the spirit , the evil of it in respect both of its causes and effects , discovered ; by theophilus polwheile . the greatest loss , upon matth. 16. 26. by james livesey . small octavo's . moses unvailed , by william guild . the protestants triumph , being an exact answer to all the sophistical arguments of papists , by charles drelincourt . a defence against the fear of death , by z. crofton . god's sovereignty displayed , by w. geering . a sober discourse concerning the interest of words in prayer . joh. am. comenii schola , ludus , scu encuclo paedia viva , i. e. januae linguarum praxis comica . the godly man's ark , or city of refuge in the day of his distress , in five sermons ; with mris. m●ores evidences for heaven ; by ed. calamy . the almost christian discovered ; or , the false professor tryed and cast , by m. mead. spiritual wisdom improved against temptation , by m. mead. a divine cordial . a word of comfort for the church of god. a plea for alms , in a sermon at the spirtle . the godly man's picture , drawn with a scripture-pencil . these four lastt , were written by tho. watson . the true bounds of christian freedom , or a discourse shewing the extents and restraints of christian liberty , wherein the truth is setled , many errors confuted ; out of john 8. ver . 36. a treatise of the sacrament , shewing a christians priviledg in approaching to god in ordinances , duty in his sacramental approaches , danger , if he do not sanctifie god in them ; both by sam. bolton . d. d. the lords day enlivened , or a treatise of the sabbath , by philip goodwin . the sinfulness of sin , and the fulness of christ , two sermons ; by w. bridge . a serious exhortation to a holy life , by tho. wadsworth . a relation of the fearful estate of f. spira . ovids metamorphosis translated grammatically , by j. brinsley . small poems of divers sorts , by sir astoncokain spiritual experiences of sundry believers , by vavasor powel . comfortable crumbs of refreshment , by prayers , meditations , consolations and ejaculations ; with a confession of faith , and sum of the bible . aurifodina linguae gallicae , or the golden mine of the french language opened , by ed. gostlin . gent. notes, typically marginal, from the original text notes for div a30567-e2950 what the reign and dominion of sin is : a treatise of mans imaginations shewing his naturall euill thoughts: his want of good thoughts: the way to reforme them. framed and preached by m. wil. perkins. perkins, william, 1558-1602. 1607 approx. 189 kb of xml-encoded text transcribed from 120 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09465 stc 19751 estc s100455 99836295 99836295 555 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09465) transcribed from: (early english books online ; image set 555) images scanned from microfilm: (early english books, 1475-1640 ; 1356:06) a treatise of mans imaginations shewing his naturall euill thoughts: his want of good thoughts: the way to reforme them. framed and preached by m. wil. perkins. perkins, william, 1558-1602. piersonn, thomas. [12], 229 [i.e. 227], [1] p. printed by iohn legat, printer to the vniuersitie of cambridge. and are to be sold in pauls churchyard at the signe of the crowne by simon waterson, [cambridge] : [1607] dedication signed: thomas piersonn. pages 32-33, 36-37, 52-53, 56-57, 60-61, 63, 66 and 69 misnumbered 34-35, 37-38, 54-55, 58-59, 62-63, 61, 64 and 66; 24-25 missing in number only. some print faded and show-through. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets 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creation partnership web site . eng christian life -early works to 1800. good and evil -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 rachel losh sampled and proofread 2004-08 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a treatise of mans imaginations . shewing his naturall euill thoughts : his want of good thoughts : the way to reforme them . framed and preached by m. wil. perkins . matth. 12. 33. either make the tree good , and his fruit good , or els make the tree euill , and his fruit euill . printed by iohn legat , printer to the vniuer sitie of cambridge . 1607. and are to be sold in pauls churchyard at the signe of the crowne by simon waterson . ¶ to the right worshipfull s. thomas holcroft knight , with the vertuous lady elizabeth his wife : grace , and peace . that waightie charge of salomon ( right worshipfull ) to euery sonn of wisdome , for the a keeping of his heart aboue all watch and ward , may well perswade vs , that some matters of great importance depend thereon : among many ( because my gates may not be great before so small a citie ) i will touch one . there is a strange desire , not of earthly but of spirituall powers : after the possession of mans heart : god saith , b , my sonne giue me thy heart ; and to him indeed the right belongs : yet thorough mans transgressiō satan hath got such hold therof , that vnlesse it be by diuine power hee will not be kept out ; & though we heare not satans voice , yet his c dealing bewraies his meaning , that aboue all things in man he desires the heart . once hee stroue about a dead mans body , d but doubtles his purpose therein was to haue set vp an idoll for himselfe in the hearts of the liuing . but what is mans heart that it should be so desired ? surely in substance little , but for imployment almost infinite : it is a treasure e whereout man bringeth all his actions good , or evill : it is a temple wherin is either the arke of god , or dagon for the deuill : yea , it is a f pallace wherein dwelleth , and a throne whereon sitteth either christ , or satan , the g king of glory , or the h prince of darknes : and i he that keeps possession will there excercise dominion . neither may we thinke that one heart wilsuffer both these ; k no man can serue two masters ; god will haue all or none ; l if any part be shared from him , in high dispeasure he leaues the rest , and so the whole falls to the deuil . now sith the case standeth thus with mans heart , doth it not neerly cōcerne euery one to know his owne estate in this behalfe : to wit ; what kind of treasury , whose temple ; whose pallace and throne his heart is , that if all be wel he may reioyce , & so keepe it for the lord ; if otherwise , then seeke redresse betime . to this purpose serues this present treatise : wherein as in a glasse may first be seene , the fearfull state of mans naturall heart , full frought with euill thoughts , void of good consideration and so most fit for satan : then after doe those blessed meanes appeare , whereby mans naturall heart may be reformed , to become the temple of god , the seat of grace , and a m bed of spices for the welbe loued to feed vpō . and these are points of that importance , that whosoeuer neglecteth them , may say farewell grace ; & bid adue to god himselfe : for in the hart , if at all in man , ●ust these be seated . now the publishing hereof being cōmitted vnto me , i present the same vnto your worships , and vnder your protection desire to commend it to the church of god. it would too much enlarge my gates to annex the manifold reasons which mooue me to this choise on your behalfe ; onely this i pray ; ( that seeing it is the first fruits of my labours in this kind wherein i had full power of free choise in my dedicatiō ) it may intimate to you both , mine vnfained hearts desire of that ever-lasting good i wish vnto your soules ; and also testifie in part my thankful mind for your manifold fauours to me , and mine who depend vpon you . now god almighty blesse your worships with your children and familie , according to your seuerall necessities of his mercie and goodnes , for soule and body , in this life and for euer . cambridge . aug. 20. 1606. your worships in the lord thomas piersonn . to the reader . know ( good reader ) that for my furtherance in the publishing of this tract at , i had the authors owns draught of the plat-forme of it ; beside two perfect copies of all his sermons . i haue for plainesse sake devided it into chapters and sections : for the better effecting whereof , i was constrained to transpose two of the vses , otherwise i doubt not , but euery one that heard it preached , will iudge me to haue dealt faithfully with the god●y author . the lord blesse it to thy good . ¶ the contents of this treatise . chap. i. the vnfolding of the text whereon the treatise is grounded . pag. 1. chap. ii. the illnesse of mans naturall thoughts : and how they may be knowen . pag. 19. chap. iii. mans naturall euil thoughts concerning god. pag. 30. chap. iv. mans naturall thoughts concerning his neighbour pag. 101. chap. v. mans natural thoughts concerning himselfe pag. 122. chap. vi. mans naturall want of good thoughts or consideration ; with the fruit thereof . pag. 152. chap. vii . the vse of the doctrine of mans natural imaginatiōs . pag. 165. chap. viii . rules for the reformation of evill thoughts . pag. 184. chap. ix . of spirituall considerations concerning god. pag. 201. chap. x. of spirituall consideration concerning our selues . pag. 218. gen. 8. 21. and the lord said in his heart , i will henceforth curse the earth no more for mans cause : for the imagination of mans heart is euill euen from his youth . chap. i. the vnfolding of the text , by way of preparation to the treatise . in the former part of this chapter , moses hath faithfully related the drying of the waters after the stood ; and noahs sacrificing vnto god , with gods acceptance thereof . now in this verse and the next , he recordeth such lawes and decrees as god made with noah touching the restauration of nature perished by the flood ; as well for the sparing of the creatures from such like destruction , as for the continuance of his prouidence in needefull times and seasons , meete for their future preseruation . these wordes containe the first of these lawes : wherein we may obserue three points ; moses his preface to this law ; the law it selfe ; and the reason thereof . i. the preface ; and the lord said in his heart : these words must not be taken properly , for god hath not an heart as man hath , neither speaketh he as man doth ; but hereby is meant , that god determined and set downe with himselfe this law and decree . in this phrase of speech , note this one thing : if it had pleased him , god could haue spoken to man by a voice , the hearing whereof would haue confounded him : but as here we see , he doth abase himselfe , and as it were lay aside his honour and might , and speaketh vnto vs after the manner of men , euen to the capacitie of the most simple . which teacheth vs , that it is the good will and pleasure of god , that not onely the learned , but euen the vnlettered and most ignorant should knowe and vnderstand the holy scripture : for els he would neuer haue penned them in a phrase & style that doth so well accord to the capacitie of the simple . ii. point . the decree it selfe : i will henceforth curse the ground no more for mans cause . this is the peremptorie lawe of god touching the restauration of nature : wherein are contained two things : first what god hath done : secondly , what god will not doe hereafter . the thing that god hath done is , the cursing of the earth : for he saith , i will curse no more : implying that he once cursed it . in this obserue , that god may truly be said to be a cause of curses , and to curse his creatures : not onely for that he doth ordaine and decree all curses , but also because he inflicteth them vpon the creatures : yet so as the same is alwaies most iustly deserued by sinne , before it be inflicted of the lord. and so must gods cursing of the earth be vnderstood in this place , as a fruit of his wrath for the sinne of man : accordingly god is said directly to a create euill , because whatsoeuer afflictions , curses , and punishments are in the world , they are ordained and inflicted by god vpon the creatures for the sinne of man. this plainly confuteth the common opinion of ignorant people , who hold that all good things , as peace , wealth , ioy , and felicitie , come from god : but all euill , as affliction , calamitie , curses , & iudgements , come from the deuill , and god onely suffereth thē . this is a most erroneous and blind conceipt , which filleth many a soule with much anguish and impatience : for what comfort can he haue in the time of trouble , that is perswaded it commeth wholly from the deuill , and the hand of god is not therein ? we therefore must learne to reforme this opinion , and know that crosses , and troubles come from god. this dauid knew well , and therefore when shemi cursed him , and railed on him , he forbad ab●shai to touch him , because ( saith he ) b what if ( or , it may be ) god hath bid him curse dauid : so ioseph telleth his brethren , who most traiterously sold him into egypt , that c the lord sent him before them . secondly , here consider the impulsiue cause that moued god to curse the earth by a flood : it was not in the earth , but in men : i wil henceforth curse the earth no more for man , that is , for mans sinnes . in the newe testament there are two especiall sinnes recorded for which god sent this curse : first , carnall securitie . they were choaked with worldly cares , and drowned in earthly pleasures : in the daies of noah , they did eat , and drinke , marrie , and giue in marriage , matth. 24. 38. secondly , the contempt of the gospell in the ministerie of noah , who preached an hundred and twentie yeares vnto them , while the arke was in building , but they were disobedient , as d s. peter saith , following their owne pleasures and delights . whereby it appeares that these two sinnes , securitie , and contempt of the gospel , are most grieuous sinnes : for these brought destruction not onely vpon all mankind ( noah and his familie excepted ) but euen vpon all creatures that liued by breath . now looke as these sinnes were in the old world , euen so are they rife in this last age ; according to the prophecie of our sauiour christ , e as it was in the daies of noah , so shall it bee in the daies of the son of man : and as this is the state of the whole world , so it is the state of this our church ; most men are drowned in the pleasures of this world , & choked with the cares thereof : for howsoeuer they will heare the gospell preached yet few apply their hearts to beleeue the same , shewing forth the power therof by repentāce frō dead works , & amendment of life in new obedience . but we must know , that if these two sins brought a curse , euen destruction vpon the old world , then no doubt they will bring a fearfull curse vpon this age , though not by water , yet some other way that shall countervaile the flood , and therefore we must lay these things to our hearts , that vnles we abandon securitie , and worldly lustes and withall doe repent and beleeue at the preaching of the gospell , we shall see that gods heauie curse will fall vpon vs ; for if we match the old world in sinne , wee must not looke to come behinde them in iudgements . the second thing in this decree is , what god will not doe hereafter , namely : curse the earth any more : this must be vnderstood of that particular curse , which the lord laide on the earth by waters , when he drowned the world : for the generall curses that were laid vpō the ground , and on mankind for adams sinne , remaine still , and shall not be taken quite away till the end of the world : so that the meaning of this lawe is , that the lord will no more drowne the whole earth for the sinne of man by a flood . here then wee see the cause why the sea being as raging and stirring as euer it was , doth notwithstanding keepe it selfe within it boundes , and not ouerflow the world : and why the clowdes beeing as full of water , as euer they were doe not powre downe more floods vpon the earth to destroy it . surely it is by vertue of this particular lawe , and decree of god , whereunto the sea and clowds become obedient , i will henceforth curse the earth no more . and here we haue iust occasion to take knowledge and veiw of our owne wretched and damnable estate how we are sold vnder sinne : for howsoeuer we were created blessed , and happie , yet by our fall in adam we are become far worse then any earthly creature ; for each creature in his kind , as the sunne , the moone , and starres , the sea , & cloudes , & all other obey the commandement of god : but man of all creatures hauing lawes giuen him of god to keepe , rebelleth in breaking the same , and to him it is meate and drinke by nature to liue in the transgression of gods commandements : thus by comparing our selues with the brute creatures , we may learne to humble our selues , and to be abashed when we see them which were made to serue vs , to goe before vs in obedience to the lawes of our creator . iii. point . the reason of gods decree , in these words ; for the imagination of mans heart is euil , euen from his youth . at the first this reason may seeme very strange , that god should no more curse the earth for man , because the imagination of his heart is euill ; in all likelihood god should haue saide the contrarie , i will still curse the earth because the imaginations of mans heart are euill ; for so he saith , chap. 6. vers 5. 6. that seeing all the imaginations of the thoughts of mans heart were onely euill continually , therefore hee would destroy the man from the earth , and from man to beast , & euery creeping thing : howe can both these stand together ? ans. thus ; in the sixt chapter the lord saith , he wil once destroy the world by water , because of the wickednes of the imaginations of man● heart : and here he saith , he will not proceed to curse the earth againe and againe by the same punishment , because the imaginations of mans heart are euill , euen from his youth ; as if hee should say , i haue once drowned the worlde for the wickednes of mans inventions , but if i should thus proceede to deale with man according to the wicked imagination of his heart , i must bring euery yeare a new flood vpō the earth , because i see the frame of mans heart is euill continually . here then obserue , that god in the preseruation of mankind doth temper and moderate his iustice by mercie : for if he should deale according to mans deserts hee should euery day bring curses vpon him ; yea , so soone as a man is borne hee should be destroyed ; but god dealeth not so rigorously , hee mingleth mercy with iustice , whereby the whole frame of heauen and earth , the state of man and all societies doe stand : that which habacuke prayed for , a in iustice , or wrath remember mercie , the lord hath performed euer since the flood , yea since the fall of adam . there bee three great and weightie causes , which mooued god to temper iustice with mercie for the preseruation of mankinde and other creatures : first that hereby hee might shew his patience & long suffering towards the vessells of wrath , ( as the apostle b speaketh ) that is , towards such as will not repent , that at the last day they may bee most iustly condemned : secondly , that there may bee a companie of men vpon earth which may worshipe god ; for god hath speciall care of his owne glorie among men , and therefore tempers iustice with mercie in their preseruation , that they might glorifie him : psal. 130. vers . 4. there is mercie , or pardon with thee , that thou maist bee feared ; that is , wheras ( oh lord ) thou mightest in iustice throwe all men to hell suddenly , yet in mercie thou pardonest the sinnes of some , for this end that they might worship thee : feare being put for worship and obedience . thirdly , and principally , that the elect , and chosen of god might bee gathered ; for god in his eternall counsell , and decree hath appointed and set downe a certaine number of men vnto whom hee will giue eternall life , and for their cause doth hee spare the whole worlde from daylie destruction : but when that number shall bee accomplished , then shall heauen , and earth goe together , and the worlde shall bee no more . and here by the way , this third cause of the continuance of nature , must teach vs our dutie ; to wit , that seeing it pleaseth god in mercie to giue vs liberty to liue a space of time in this worlde , some twentie , some thirtie , ●ome fourtie or fiftie yeares , and that for this ende that heerein wee might bee fitted for his kingdome , when as in the rigour of his iustice hee might haue cast vs to hell in our mothers wombe , or so soone as we were borne , wee therefore must bee carefull not to despise this long-suffering & patience of god , but rather labour in the feare of god , that it may become * salvation vnto vs , by our conscionable endeauour in all such meanes vnto the ende , as hee hath sanctified for the working of the graces of life in the hearts of his children . and thus much for the reason in generall . chap. ii. sect. 1. the illnesse of mans naturall cogitations . that wee may the better perceiue in this reason the state of man in respect of his naturall imaginations , the words are more particularly to be vnfolded . for the imaginations of mans heart , &c. the heart in scripture is taken sundrie waies : sometimes for that fleshie part of man in the middle of the bodie , which is the fountaine of vitall blood : sometime , for the soule of man : sometime , for the faculties of the soule : and sometime for the middle of any thing , as d the heart of the sea , e the heart of the earth , that is , the middle thereof . heere it is taken for the vnderstanding facultie of the soule , whereby man vseth reason : which s. paule calleth f the spirit of the minde . by imaginations , hee meaneth the frame , or framing of the heart . and this is taken two waies : of some , for the naturall disposition of the vnderstanding after the fall of man : of others , for that which the minde and vnderstanding by thinking frameth , plotteth , and deuiseth ; that is , for the effect thereof . wee may take it both waies , yet i rather approoue the latter : for chap. 6. 5. the lord saith , hee wil once destroy all flesh ; and giueth this reason , for the frame and thought of mans heart is euill continually . where by thoughtes or imaginations can nothing else bee meant , but that which is deuised and plotted in the thoughtes of mans heart : so salomon speaking of an heart which god hateth , saith , it is framing or thinking thoughtes of wickednes . prov. 6. 18. by mans heart , we must not vnderstand the heart of some particular persons , as of those that liued in the old world alone , but of all men generally : man beeing put for whole mankind . is euill , that is , it imagineth , and thinketh that which is against the lawe of god : from his childhood ; that is , so soone as he beginneth to thinke , to reason or conceiue of any thing , so soone doth hee imagine & conceiue that which is euill : so that the whole meaning is this , the minde & vnderstanding part of man is naturally so corrupt , that so soone as he can vse reason : he doth nothing but imagine that which is wicked , and against the lawe of god. the words thus explaned containe in them two maine points touching the frame of mans heart by nature . the first is this ; the imagination and conceite of euery man is naturally euill . this appeareth not onely in this place , but else where . rom. 8. 5. the wisdome of the flesh is ( not an enemie , but emnitie against god. againe , such as the fountaine is , such are the streames that flowe thence ; but our minde and vnderstanding the fountaine of our thoughts , is by nature sinfull ; g to the impure their mindes , and consciences are defiled ; and againe , h of our selues we are not able to thinke a good thought ; and therefore the thoughtes that come from thence must needes also bee corrupt : mans imagination stands in thoughts ; the vnderstanding deviseth by thinking : and these thoughts of the imagination are all naturally wicked : i from the heart : ( saith christ ) proceede evill thoughts : and salomon saith , the thoughts of the wicked ( as all men are by nature ) are an abhom , nation to the lord. sect. 2. howe the naturall thoughts of man may be knowne . seeing that naturall imagination is practised by euill thoughtes , wee must something consider of the naturall thoughts of man : and herein handle these two poynts : f●rst , whether the thoughtes of man may bee knowne ; secondly , what the naturall thoughts of man be . for the first ; there are two waies to knowe mans thoughts : either directly without meanes , or indirectly by meanes . the first way is proper to god alone : for no creature in heauen or earth can immediately and directly know the thoughts of man : this salomon confesseth in his notable praier to god , 1. king , 8. 39. thou onely knowest the thoughts of all the children of men . ierem. 17. 9. the heart is deceitfull and wicked aboue all things ; who can know it ? ver . 10. i the lord search the heart , and trie thereines . the second way to knowe mens thoughts is indirectly , and by meanes : which be three , by instinct from god ; by reuelation from the scripture ; and by signes . first , by an extraordinarie instinct : so did k elisha disclose the king of syrias counsell to the king of israell : and by the same meanes , he tolde his seruant l gehezi what he did behind his back , when he tooke gifts of naaman the assirian . and so did m peter tell ananias and saphyra of their false conueyances with the money that they tooke for their possession . and yet here we must vnderstand that when god reuealed these secret thoughts to men , it was onely in some things at some times , and for some speciall causes : wherevpon nathan was faine to reuoke his counsell , which hee gaue to dauid for the building of the house of god , n when he knew the will of god more perfectly . and so was elias deceiued , when he said he was left alone , of all israel that serued god : for o god told him hee had reserued seuen thousand , that neuer bowed the knee to baal , which elias knew not . secondly , mens thoughts may be known by revelation from scripture : for therin that spirit speaketh euidently which knoweth the frame of the heart : and hence it is , that in the ministerie of this word the thoughts of naturall men , are made manifest . 1. corint . ●4 . 25. thirdly , mans thoughts are knowne by signes ; as speeches , and actions : thus peter knew the o heart of simon magus ; and paul the heart p of elimas . and thus may any mā know the thoughts of another , euē as he may know the tree by his fruit , and the fountain by his streame . besides these three are two other meanes added whereby to know mens thoughts : one by the papists , and an other by the astrologians . the papists say , the saints in heauē know mens thoughts , not directly of them-selues , but by reflectiō in the glasse of the trintie . but this is a meere forgery of their own , which isaia neuer knew , saying thus of the saints departed ; o abraham is ignorant of vs , and israel knoweth vs not , but thou lord art our redeemer . and the saints vnder the altar crie , p how long lord , how long wilt thou not iudge and auenge our blood on them that dwell on the earth ? giuing vs to vnderstand that they are not so sharpe sighted , as by the glasse of the trinitie to see into the day of the last iudgement , and therfore not into the thoughts of mens hearts . so that there are onely three waies to know the thoughts of men : and so they may be knowne . chap. iii. of mans naturall thoughts concerning god. hauing found that the thoughts of man may be knowne ; we come now to see what be the naturall cogitations of euerie sinfull man. although they be almost infinite in themselues , yet they may be reduced to three heads . they either concern god , or a mans neighbour , or els , a mans owne selfe . of this thought ; there is no god. touching god , there be in man foure capitall euill thoughts . first , that there is no god : which as it is first in order , so it is the most notorious , and vile damnable thought that can be in a naturall man. and that this is one of the thoughts of man naturally , appeareth by the expresse testimonie of god himselfe , who knoweth the thoughts of man better then man doth . r the wicked thinketh alwaies there is no god. and againe , s the foole hath said in his heart , there is no god. touching this thought , obserue these foure points . first , in whome it is : secondly , how a man by thinking should denie god : thirdly , what is the fruit of this thought , and fourthly the examination of our hearts touching this thought . for the first : we must not thinke that this wicked thought is onely in some notorious and hainous sinners ; but it is in the corrupt minde and imagination of euery man that commeth of adā naturally , not one excepted , saue christ alone : so the foole of whome david t speaketh must be taken , not for some speciall sinner , but for euery man that liueth vncalled & without repentance , how ciuill so euer his life be other waies ; though some shame restraine his tongue from vttering it , yet by nature his corrupt heart is prone to thinke there is no god this is made euidēt by s. paul , u who going about to prooue that al men are sinners by nature , aleadgeth for his proofe diuers testimonies of scripture and particularly out of these two psalmes before cited : whereby he giues vs to vnderstand , that the foole there mentioned , must be vnderstood of euery naturall man. but it will be said , that it is ingrafted in mans nature to hold and thinke there is a god , & therefore euery man doth not denie god in his heart . ans. we must know that these two thoughts , there is a god , and there is no god , may be , and are both in one and the same heart : the same mā that by the light of nature thinketh there is a god , may by that corruption & darkenes of mind that came by adams fall , thinke there is no god : for two contraries beeing not in the highest degre , may be in one and the same subiect : as light and darkenesse in the same house : heate , and cold in the same body . ii. point howe doth a man by thinking denie god in his heart ? ans. two waies first , by turning the true god into an idol of mans braine : secondly , by placing somewhat that is not god in the roome of the true god. for the first , the imagination of euery man naturally , without further light from the word of god , doth turne the true god into an idoll : and therefore paul saith of the galatians , that before , their vocation , x they did seruice to them which were no gods ; and of the ephesians , that y they were without god in the world : euen because they did not in their mindes conceiue of god aright , and accordingly worship him , though the wiser sort amongst them did acknowledge one god the creator of heauen and earth . and therefore david saith plainely , that z all the gods of the gentiles are idols , or vanities : nay , as the apostle saith , deuills . 1 , cor. 10. 20. that which the gentiles sacrifice , they sacrifice vnto deuills & not vnto god. now mans mind turneth the true god into an idoll , by three notorious thoughts , which are the roote of many damnable sinnes in this life , first , by thinking that god is not present in all places , whereby god is robbed of his attribute of omni-presēce : for the true god being infinite must be in all places ; which when the heart of man denieth , it imagineth god to be such a one as he is not , & so turneth him into an idoll ; and that man naturally thinketh thus of god the scripture is plain , iob. 22. 12. 13. wicked men are brought in speaking of god , as though he were shut vp in heauen , & had nothing to do in the world : is not god on high in the heauen ? and behold the height of the starres how high they are . how should god know ? can he iudge , &c. so the psalmist expresseth the thoughts of the wicked in their practise of sinne , god hideth away his face , & wil neuer see : & the lord shall not see . psal. 94. 7. yea they who seeke the deepe to hide their counsell from the lorde , whose workes are in darkenes , say , who seeth vs ? who knoweth vs ? isay. 29. 15. secondly , by thinking there is no prouidence of god , whereby hee ordereth and disposeth all thinges in the world particularly : that this is an other naturall thought the psalmist sheweth plainly , bringing in the wicked man , saying thus of god , god hath forgotten , he hideth his face , and he shall not see . and the prophet zephanie bringeth in the sinner speaking thus of god , that he doth neither good , nor euill . thirdly , by thinking there is no iustice in god ; this is done when men imagin with themselues , that albeit they proceede in the practise of sinne , yet god will not punish them according to the threatning of his word ; if we doubt whether such an imagination be in mans heart read deut. 29. 19 , 20. where moses directly forbiddeth the people to say in their hearts . i shall haue peace though i walke in the stubbornes of my heart ; this is that g blessing of a mans selfe in sinne , which dauid chargeth vpon the couetous , and wicked . thus they sinne that h put far away the evill day ; and say , the euill shall not come . hereby god is robbed of his iustice , and made a god all of mercie such a one as will not punish sinne , and so indeed is made an idoll of mans brain . the second way whereby a man denyeth god in thought is by placing in the roome of the true god , an idoll of his owne braine : this men doe , by thinking some other thing beside the true god to bee their chiefest good : thus voluptuous men make i their bellie their god : and couetous men make k riches their god by placing their felicitie in pleasure , and in riches : for looke what a man thinketh to bee the best thing in the worlde for him , that is his god , though it bee the devill himselfe , or any other creature . and for this cause is the devill called the god of the world , because the men of this world iudge their owne courses , wherin they serue the deuill , the best thing in the worlde for them , yea farre better then the seruice of god , & therfore giue their hearts thereto : for affection followeth opinion , & that which a man affecteth most , hee must needes thinke best of ; and therefore what a man affecteth most , that maketh hee to become his god , so that iudging other things beside the true god to be best for him , he must needs place thē in the roome of the true god , & so in his imagination donie god. iii. point . what is the fruite of this thought : for thereby wee shall best iudge , what a cursed thing this is , to thinke there is no god : this thought bringeth forth the most notorious sins that can be , euē atheisme it selfe ; which is a sinne whereby men sundrie waies deny god : and it is two-fold , either in practise , or in iudgement . atheisme in practise is that sinne wherby men deny god in their deedes , liues , and conversations ; & so declare this thought . this is a most horrible sinne , and a huge burthen to the whole earth ; and yet many that liue in the bosome of the church are fouly tainted heerewith . this atheisme in practise hath three speciall branches : hypocrisie , epicurisme , and witchcraft . hypocrisie is a sinne whereby men worship the true god , but yet in a false manner , giving vnto god the outwarde action , and hold backe from him the true worship of the heart . epicurisme is a sinne wherby men contemne god , and giue themselues wholie to their pleasures , spending their time in eating , drinking , and other delightes and not seeking or fearing god : and this is the sinne of the richer sort in this age : witchcraft or magicke is that sinne wherby men renounce the true god and betake themselues to the aide , counsell , & helpe of the deuill , either by himselfe , or in his instruments : this is a large sinne , and a great part of atheisme , and many are taynted with this sinne , either because they are practisioners of witchcraft , or else doe seeke helpe of such . atheisme in iudgement is that sinne , whereby in opinion and perswasion of heart men denie god. and this likewise hath three degrees : first , when men hold and accordingly worshippe the true god , creator of heauen and earth , but yet so as they conceiue of , and worship him otherwise then hee hath reuealed himselfe in his word . to this first degree wee must referre the three great religions of the turke , of the iewe , and of the papists : for as they stand at this day , they are three great partes of atheisme . the turke worshippeth god the maker of heauen , & earth & likewise reuerenceth christ as man , acknowledging him to be a prophet , yea , a more worthie prophet then his mahomet ; and yet his religiō is atheisme : for he cōceaueth of god out of the trinitie , and so worshippeth nothing but an idoll . againe , the religion of the iewes , at this day is a part of atheisme : for howsoeuer they hold one god , and acknowledge the bookes of the olde testament for the scriptures of god , yet they worship not that god in christ , and so instead of the true god , frame an idoll in their owne brain ; for as christ m saith , whosoeuer denieth the sonne the same hath 〈…〉 not the father , so that they wanting christ , and by consequent the father also , indeed and truly haue no god ; but as christ tould the samaritans n they worship they knowe not what . thirdly the religion of the papists at this day is a part of atheisme : we must indeed distinguish it from the two former : for in worde they acknowledge the trinitie in vnitie , and vnitie in trinitie , & their doctrine of the vnion of christs two natures in one person , is according to the scripture : but yet if we marke the drift , and sequele of their doctrine in other points , wee shall find it to bee close atheisme : as may bee prooved by two reasons : first because the true god who is the creator of heauen and earth , is infinite in iustice , and mercie : but according to the doctrine of the papists , god is not infinite in iustice , & mercie : and therefore to them is not the true god : for first , gods iustice according to them is not infinite : for they teach that a man by his owne proper workes of penance ( which bee finite & imperfect ) may truly satisfy god for the guils of temporall punishment . secondly , they make thou only of god imperfect by a ●●pe●cing vp the some with mans merits in the worke of redemption : for gods mercie is either euery way mercie or no mercie , as paule saith . o if it bee of grace it is no more of workes , or else were grace no more grace , and if it bee of workes it is no more grace , or else were worke , no more worke . secondly ▪ the christ of the papists is a false christ ; this will appeare by plaine reason out of their doctrine : for first they spoile christ of his true manhood by their doctrine of reall presence , wherein they hould that christs body is not onely in heauen , but really & substantially in all places , wher the sacrifice of the masse is offered , thus they make it omnipotent , & so quite take away the nature of a bodie . secondly , they disgrade christ from the three offices of his mediatorship : first from his kingly office , by a placing the pope in his roome , and stead , as his deputie in christs presence : for they giue power to the pope to rule the catholique church , and to make lawes to bind mens consciences , which bee thinges proper to christ alone : where in they doe as much as if they should take the crowne from christs head , & set it on the popes : for to claime regencie in the presence of the lawfull prince is to proclaime rebellion against the prince ; for commission of vicegerencie ceaseth in the presence of him that appointeth it ; nowe christ is alwaies present with his church , math. 28. 20. and therefore the pope by his claime must needes thrust christ out of his office . secondly , from his priestly office , which consisteth in satisfaction , and intercession : christs satisfaction they nullifie by b ioyning therewith the satisfaction of mens workes , for thereby they make it imperfect : and they robbe him of his intercession by c communicating the same to saintes ; yea , they exalt the virgine marie far aboue christ in this worke , for they praie her to aske the father , to command christ her sonne by the authoritie of a mother , to doe thus , and thus , for them , and so make christ her vnderling . thirdly , from his propheticall office , by making the pope the infallible iudge of all controuersies : avowing , that they rather desire to knowe the auncient institution of christian religion from the popes mouth , then from holy writte . nowe thus robbing christ of his offices , they make him a false christ : and so wanting the sonne , they cannot haue the father , for he p that hath not the son hath not the father : and therefore popish religion wanting the father and the sonne , cannot bee a true religion , but meere coloured atheisme in iudgement . the second degree of atheisme in iudgement is when men place some idoll in rome of the true god , houlding the same for their god : thus did the gentiles sinne in worshipping the sonne , and the moone , and the starres or other creatures . the third degree is , when a man doth avouch , hould , & maintaine that there is no god at all ; this is the highest degree of atheisme and the most notorious sinne that can bee , and all such persons as maintain this cursed thought , are vnworthie the common breath of men : for if that man shall die the death , and that worthilie , who shall avouch his lawfull prince to be no prince , howe much more ought hee to die the death , though hee had a thousand liues that shall affirme the true god , to bee no god ? thus wee see the fruites of this euill thought whereby the haynousnes of it doth plainly appeare . iv. point . the examination of our owne hearts touching this thought whether it may be found among vs or not : doubtles every one will labour to cleare himselfe hereof ; and the reason wherewith many doe sooth vp themselues is this , because they neuer felt in themselues any such conceits as this , that there is no god. but wee may easily deceiue our selues herein , for a man cannot alwaies discerne what bee the thoughts of his owne heart : there be in man two kinds of cogitations , or as one may say reasons : the first is a single cogitation , whereby a man simply thinketh , or knoweth , or iudgeth this or that ; and this is properly called the mind : the other is a reflex cogitatiō or reason , whereby a man iudgeth that he knoweth or thinketh this or that ; and it is commonly called conscience . now since adams fall , the conscience is corrupt by originall sinne , as be all other powers of mans soule ; whēce it commeth to passe , that conscience can not doe his dutie in giuing true testimonie concerning mans imaginations : but a man may thinke euill , and yet his conscience not tell him : and therefore wee may nor say , because wee feele not these euill thoughts in vs ; therefore we haue them not , or we are free from them . but that we may the better examine our hearts , wee must come to the signes whereby this euill thought is best discerned . dauid in the 14. psalme setteth downe three signes hereof : first , q a disordered life : secondly , r not calling on the name of god by praier ; thirdly , s contemning of them that put their trust in god. looke where these are to be found , there is this euill thought , that there is no god. nowe if wee examine our selues by these signes , we shall finde this wicked thought to be amonst vs : for first , many indeede are content to heare gods word ; but where is that man that reformeth his life according to that he heareth ? certen it is , as their conscience can witnesse , few turne vnto god vnfainedly , fewe doe breake of their course in sinning . now this vnreformed life is an infallible token of this damnable thought . secondly , the exercise of praier and inuocation on the name of god , is rare among men : no doubt many a touched heart doth euery day vnfainedly call on god for grace . but yet generally this is true : men goe on from day to day , and from yeare to yeare , and neuer pray vnto god for supply of grace . indeede men plead for themselues , that they vse to pray : for they say the lords prayer : the creede , and the tenne commaundements : but wee must know ; that with many this practise is nothing , but a vaine repetition of words ; for prayer is an action of the heart , and not the labour of the tongue , and lippes onely : so to say the lords prayer is not to pray , for the words thereof may be repeated with the heart of an atheist . and thirdly the contempt of them that put their trust in god , is rise among vs : for who is so much scorned and reproched , as he that maketh profession of religion ? now may that complaint be iustly taken vp by the seruants of god , isai. 8. 18. behold , i , and the children whome the lord hath giuen me , are as signes and wonders . and , he that refraines from euill , makes himselfe a pray to the euill tongue . isa. 59. 15. yet let these scoffers know , what euer they be , that seedes of atheisme doe possesse their soules . to come yet more particularly to the triall of this thought in our selues : whosoeuer denieth the presence of god denieth god. now let the conscience answer , whether we be not afraid to sinne in the presence of many mortall men , and yet in the presence of god doe make no bones thereof , so the eies of men be turned from vs. now what is this but either flatly to denie the presence of god , or at least to yeeld more feare and reuerence to men , then we doe vnto god ? againe what is the cause why men vse oppression , and iniustice , deceit , and lying in their wordly affaires ? is it not because this thought of atheisme doth possesse their hearts , that god regardeth not these outward things ? durst men directly sinne against god in seeking these outward blessings for naturall life , if they did rightly relie vpon gods prouidence , knowing euery good gift to come from his bountifull hand ? lastly , let the conscience speake , doth not thy heart while thou goest on in sinne , say thus vnto thee , god is mercifull , i will heareafter repent , and so shall i escape punishment ? if a man doe well obserue his owne heart , he shall finde therin this vile thought , which directly ouerturns the infinite iustice of god , making him a god all of mercie , when as indeede he is as well a god of iustice as of mercie . by all which it is more then euident , that naturally this vile thought runnes in mans heart , there is no god. vse . hereby then we must learne to see what vile , miserable , and wretched sinners we are in our selues ; though we had no actuall outward sinnes , yet this damnable thought maketh vs accursed : if a man a curse the king in his heart , the sinne is so great , and heinous that the foules of heauen shall disclose it : how horrible then is this sinn for a man in his thought to curse god , the king of kings , and lord of lords ? this therefore must humble vs in our selues before the lord. againe , hereby we must be admonished to vse all good meanes whereby wee may come to see , and know not onely the grosse actuall sinnes of our liues , but especially this damnable thought of our hearts ; few there be that doe see it , and therefore we must be earnest with our selues in searching our owne hearts , to find out this and such like abhominations that bee in vs. and thus much for the first euill thought . sect. 2. of this thought ; the word of god is foolishnes . the second damnable thought of mans naturall heart concerning god , is this ; the word of god is foolishnesse . this thought must principally be vnderstood of the gospel , as s. paul declareth , saying , b it hath pleased god by the foolishnes of preaching , to saue them that beleeue : where hee calleth the gospell of christ foolishnes , not that it was so indeede , but because the vnconuerted c corinthians , and other grecians , iudged the preaching of christ crucified , the most foolish thing in all the world . and in the next chapter he saith , d the naturall man , that is , he that is not effectually called , perceiueth not the things of the spirit of god : to wit , that a man must repent of his sinnes , and beleeue in christ for the pardon of them , if he would be saued ; they are foolishnes vnto him . nicodemus answer to christ maketh this plaine , ioh. 3. 4. esteeming regeneration ( without which christ said no man could enter into the kingdome of heauen ) to be a mans returne into his mothers wombe , and a birth from thence againe . this wicked thought must be vnderstood of the lawe of god also ; the heart of man by nature iudgeth the threatnings of the lawe to be vntruthes , and so foolishnesse : hence the lord by moses forbad the people when they heard the threatnings and curses of the law denounced against them , e to blesse themselues in their hearts , saying , wee shall haue peace : herevpon he denounceth a woe to them that deride his iudgements threatned , and say , f let him make speede , let him hasten his worke that wee may see it , &c. as if they should say , wee doe not beleeue that any such things shall come to passe : like to the mockers of whome peter prophecieth , g who walk after their lusts , and say , where i● the promise of his comming ? now that this is a most damnable thought may appeare by the cursed fruits therof ; for first , hence ariseth that deuilish and carnall opinion of sundrie men , that thinke , and hold religion to be but humane policie to keepe men in awe , and so vse it as a politicke devise to exercise mens braines to keepe them from sedition , trecherie , and rebellion : secondly , hence springs all apostacie , and departing from the faith ; the galathians were a worthie church planted by the apostle paul , yet euen in his time they began to fall away to another gospell , which made him to maruel ; and the reason was this , h they were not contented with that simplicitie , which is in christ , but would ioyne with him , the obseruation of legall ceremonies . the like we may say of those famous easterne churches , as those seauen churches of asia , planted by the apostles ; wherin the truth flourished for a while , but not long after the apostles times they fell into many damnable heresies , as arrianisme , & such like . yea about six hundred yeares after christ , they embraced the damnable religion of mahomet . in the west partes also , were worthie , and famous churches planted by the apostles , and their successors , as in italie , france , germanie , spaine , & england , who about the same time of 6. hūdred yeares after christ fell to papisme , which spread it selfe ouer all europe and further ( some few churches of greece excepted ) in which religion men abandon the gospel , of christ , and betake themselues to another gospell by adioyning to the truth of christ , their owne deuises : and this papisme , hath raigned euer since , till now of late , & so hath apostacie taken place in those churches which the apostles planted ; the cause whereof was in the wicked and sinnefull heart of man , iudging the gospell foolishnes , whereupon men were contented to yeilde themselues to any other religion , rather then to that simplicitie of truth , which is in christ iesus . we now in england by gods speciall mercie , hold , and teach the word of god : but if god should alter our religion with the times , the greatest part of men among vs would forsake the truth , and cleaue to any other religion , and that only vpon this ground , because they iudge the gospell foolishnes : let any man among vs broach an error , or heresie , & it shall haue patrones at the first , be it neuer so vile and absurd , & protectors afterward : when that brutish heresie of the familie of loue tooke shipping in germanie , and ariued in england ( though it bee an opinion voyde of common sense ) yet it had applause amongst vs , and was receiued of many , and would haue spredde it selfe further if the preaching of the word , with the care of the magistrate , had not suppressed it . and the reason heereof is this ; mans minde by nature is full of darknes ; he cannot without gods speciall grace , perceiue the things of god , and so he iudgeth the gospell foolishnes , and embraceth error , rather then the truth , yea loueth darknesse , rather then the light , because his deedes are euill , ioh. 3. 19. for the examination of our hearts touching this badde thought ; after due triall wee shall finde , that the mindes of most among vs , are possessed herewith : for we are indeede content to come into the assemblies where god is worshipped , and we doe submit our selues to the ministerie of the worde to bee taught and instructed : therein wee haue our owne personal sinnes displaid , and reprooued , and withall very fearefull and terrible curses of the lawe denounced against vs for the same , both iudgmentes in this life , iudgements in death , and also iudgements eternall after this life : nowe let the conscience answere , what is the cause when wee heare these things , that wee be not mooued , why are not our hearts touched with greefe and sadnesse , when wee heare gods iudgments due vnto vs for our sins daylie denounced against vs ? some indeed there bee whose hearts tremble at the worde , but small is that number : if a man runne thorough the streets , and crie fire , fire , our hearts are suddenly stroken with great feare : but the minister of god , may stand and crie fire , fire , the fyre of hell which is a kindled by the breath of the lord like a riuer of brimstone as the prophet speaketh , and yet mens hearts are nothing mooued : what is the cause that we should bee so affected with the burning of an old house by temporall fyre , and be not affraid at the voyce of god , which proclameth vnto vs eternall burning , with the fire of gods wrath ? surely the cause is this , our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes , and that there bee no such torments as the world denounceth ; it will not sinke into the heart of a naturall man that his sinnes are so heinous , and gods iudgements so terrible against them , as the worde maketh them : and till such time as this damnable thought be taken away , mens hearts will neuer bee touched with the threatnings of the law ; this is a barre to stoppe the way to all such passions as the lavve would worke . againe , when the minister of god speaketh of the pardon of sinne and of eternall life by christ , who hath his heart melting for ioy in regard of this saluation ? though men be daily taught the doctrine of saluation , yet who learneth the same ? though men bee called vpon to come into the kingdome of heauen , yet fewe striue to enter in : though wee bee daily exhorted to repent , yet fewe turne to the lord ▪ all which bee branches of the gospell ; but men beleeue them not , because their hearts bee filled with this damnable thought , the gospell of christ is foolishnes : when the israelites were restored from captiuitie in babilon , it was as b a dreame vnto them : nowe if that temporall deliuerance seemed a dreame , what a dreame will this spiritual deliuerance from the captiuitie of hell & death , to the libertie of the sonnes of god in grace and glorie , seeme to be ? and indeede to a naturall man it seemes foolishnes that god should become man , and that christ by death should free men from death , and by suffering the curse of the lawe , should take away the same from vs , and by his righteousnesse should iustifie vs vnto life : all which notwithstanding be points of the gospell . this also is the cause why after long teaching there is little turning , or faithfull obedience yeelded vnto the gospel : neither will it be better with men , while this euill thought abideth in them . vse . 1. if this bee a truth , that euery naturall man thinketh the word of god to be foolishnes , then wee must learne this lesson of the apostle , * hee that seemes to bee wise in this world , must become a foole that he may be wise , that is , he must reiect his owne naturall reason , and stoppe vp the eyes of his naturall minde , like a blinde man , and suffer himselfe wholly to bee guided by gods spirite in the thinges of god , that thereby he may bee made wise vnto saluation . secondly , we must heereby learne to make earnest praier vnto god * for the opening of our eyes , that we may bee able to vnderstand the gospell of christ , and know the right meaning of that word of saluation : for of our selues wee can neuer vnderstand it , vnlesse the lord instruct vs by his spirit : d no man commeth vnto me , ( saith christ , that is , beleeueth , except it bee giuen him of my father : but * euery one that hath heard , and learned of the father , commeth vnto mee . thus much of this second euill thought . sect. 3. of this thought ; i will not obey gods word . from the former ariseth an other most vile thought , in the heart of euery naturall man , as a branch of the same ; namely because the word of god is foolishnes , therefore i will not performe obedience thereunto . that this is the naturall thought of man , iob teacheth plainely ; for he bringeth in the wicked ( that is , euery sinner ) saying thus to god , f depart from vs , wee will not the knowledge of thy waies . this the wicked man saith , not with his mouth , for none is so farre past all shame , that dares thus blasphemously speake against god ; but thus hee saith in his heart , his affections speake it , when he purposed with himselfe , to cast off the yoake of god , and to liue after his owne lusts : and therefore they say further , g who is the almightie that wee should serue him ? as if one should say , it is a disgrace to mee to abase my selfe to serue god ; i will not doe it . the prophet ieremie bringeth in the lord saying thus to his people , h stand in the waies , and behold , and aske for the old way , which is the good way , and walke therein , and yee shall find rest for your soules : but in the same place the iewes answer , we will not walke in thy waies . shall wee thinke that they durst thus impudently answer the lord with open mouthes ? no surely ; but the prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word , when they were exhorted to repentance and obedience before the lord. our sauiour christ compareth himselfe to a noble man that goeth into a farre countrey ; now when he is gone , the citizens of his countrey send messengers after him to tell him , i that they will not haue him to raigne ouer them . which though it be properly to be vnderstood of the nation of the iewes , who did indeede say so to our sauiour christ , yet it may also be extended to all impenitent sinners , who say in their hearts ; christ shall not raigne over vs : for so long as a man is vncalled , he carrieth a purpose to liue in sinne , some in this sinne , and some in that , and so doing , saith in his heart , god shall not bee my god , i will not submit my selfe vnto his lawes , christ shall not raigne ouer me . this is plaine and manifest by mens behauiour , when they are reprooued for their sinnes : tell the couetous man of his auarice , the swearer of his blasphemy , & the drūkard of his drunkennes , &c. will he humble himselfe in conscience of his sinn ? nothing lesse : but his heart will swell against thee , as his furie and impatience will soone be wray ; and the reason is , because he neuer thinketh of his owne estate , how by creatiō he oweth homage vnto god , as to his creator : for his purpose is to goe on in sinne , and when he is reprooued for the same , his desire is crossed , which he can not abide , and therefore rageth ; shewing thereby manifestly , that in his heart hee saith , he will not obey gods commandements . for the examination of our hearts touching this thought : whether did we euer thinke thus with our selues ; i will not obey gods commandements ? doubtles euery man wil answer for himselfe , that he abhors this thought . and yet after iust triall it will appeare , that generally this thought is rife among vs : for though we heare the word , and receiue the sacraments the pledges of our saluation , and will be counted the mēbers of christ , yet what 's the cause that there is so little knowledge of god , and obedience to his word ? and why doe men in their callings shew forth so small loue , so little mercie , iustice , and good conscience ? the truth is , that though some haue these things in them in some measute , yet the bodie of our people is generally void of these good vertues , and fruits of the spirit : he that hath but halfe an eye may see it : for where is that religious keeping of the sabboth that should be ? where is that serious performing of worship vnto god which ought to be ? all which argue that the heart is corrupt and deceiueable , and saith indeed to god , i will not obey thy word ; lord depart from me . what man almost is there that saith with himselfe , oh miserable man , what haue i done ? the vse . by this wicked imagination we may see how hard a thing it is truly and soundly to conuert a sinner vnto god , and how easily a man may deceiue his owne soule , and beguile the world by hypocrisie : for a man by long exercise in the word may haue a great measure of knowledge , and withall good wit , and memorie , and with them vtterance ; and by a common gift of the spirit , be able●e we must● word truly , and to conceiue prayer to good purpose ; and withall haue a cankred heart towards god , poisoned with this damnable thought , i will not obey the word of god : for euery man that hath inwardly in him a purpose to liue , though but in one sinne , his heart is not vpright with god , neither be gods graces , as faith , and repentance , sound in his heart : for true repentance is a purpose , and resolution to leaue all sinne , and to please god in all things . sect. 4. of this thought ; it is a vaine thing to worship god. the third wicked imagination of ma●● heart concerning 〈…〉 thing to worship god. this iob sheweth to be true : bringing in the wicked man saying , a what profit shall i haue if i pray vnto god : we must not thinke that hee said thus with his mouth , but in his heart : and the prophet malachie bringeth in the iewes saying , b it is a vaine thing to serue god , and what profit is it that wee haue kept his commandement , & that we walked humbly before the lord of hostes : yea righteous dauid , a man after gods owne heart , was ouertaken with this euill thought , when he said , c certenly i haue cleansed my heart in vaine , and washed my hands in innocencie : whereby it is plaine , that this is a naturall evill thought in every man. yet here we must remember , that this evill thought comes not into the mind of man at all times , but onely at such time , when occasiō is offered , as namely when a man is called on , to the seruice of god , which vpon some occasion he is desirous to omitte ; then will his mind range about for libertie from gods seruice , and so will he bethink himselfe of the wicked mans estate who neuer serued god , and yet is in better case outwardly then the godly man is ; and herevpon hee begins to say in his heart doutbles , it is a vaine thing to serue god. for the examination of our hearts touching this thought ; after iust triall it will be found among vs , as the state of all sorts of families will declare : among the poorer sort you shall see men labour from morning to evening , and take great paines to prouide for the world , but in the meane time where is the worship and seruice of god ▪ where is prayer and thanksgiuing , morning , and euenning ? surely it is neglected , & the reason is because they thinke thus in their heart , so that i may haue prouision for the world , it is no matter whether i serue god or not . come to the rich mans house , & there you shal see them spend their time in eating , drinking , gaming , and such delightes ; but the worship of god is not regarded , for thus they thinke with themselues , if they may haue their pleasure all is well . come & reason with ordinary men , and exhort them to vse the meanes of saluation , and shew forth loue vnto religion sincerely : their answer is , they will doe as they haue done , and as their forefathers did before them ; they trust their soules are as good to god-ward as the best : and for ought they see , none are worser then those that haue so much preaching , and therfore they hope to bee saued though they doe not follow it so much : and this also cōmeth frō this euill thought . it is in vaine to serue god. marke also in those places wher the gospel is preached ; if any seeme to make more conscience of sinne , and of seruing god then others , they are made a by-word and a mocking stock , and their profession is turned to their reproach : which argues plainely that mans thought is this , it is a vaine thing to serue god. nay , take a vew of the whole world , and you shall see euery wher , men giue themselues to will-worship : no nation is so barbarous as to denie vnto god all worship ; but doe they giue vnto him that which he commanded in his word ? nothing lesse : it is either the meere invention of men , or altogether stayned therewith : this is most euident with the turke , the iew , and the papist : yea our common sort of protestants haue their will-worship : for generally they content themselues with the mumbling ouer the words of the creede , the lords prayer , and tenne commandements , perswading themselues that by the bare rehearsall of the words , they haue sufficiently serued god. now would wee know the cause hereof ; as also why men are so slack and cold in praier , so carelesse , and vnreuerent in hearing gods word ? surely it is nothing but this vile imagination bewitching our soules , that it is a vaine thing to serue god ; this quencheth the spirit , and hindreth all good motiōs that be in our hearts . sect. 5. of mans thought of distrust . the fourth euill thought concerning god , is , a thought of distrust , thus framed in the minde ; : god doth not regard me ; god will not helpe me ; god will not be mercifull vnto me : this thought made entrance vnto the fall of our first parents : for first eue looked vpon the fruit , & saw that it was beutifull , and then entred into her heart a thought of distrust after this manner ; it may be it is not true which god hath said to vs concerning this fruit , and it may be god regardeth vs not as we thinke he doth , in that he denieth vs this fruit ; heere vpon her will and her affections were carried to the breaking of gods commandement , and so shee sinned by disobedience , and adam also sinned . when the people of israel murmured in the wildernes a moses sinned a sin for hee was debarred entrance into the land of canaā : nowe what was moses sinne for both he & aron b prayed to the lord , and checked the people saying heare oh yee rebells , &c. and at gods commandement he brought water out of the rocke ? surely his sin was secret euen inward vnbeleefe and distrust in gods promise , for when hee smote the rocke , he might thinke thus with himselfe ; it may bee that god will not nowe giue water out of the rocke ; & this seemes the more probable because hee went beyond his cōmission in smiting thrise vpon the rock , whē god bad him onely to speake c vnto it . this euill thought takes hould of religious david also : d i sayd in mine hast i am cast out of thy sight , as though he should say , heretofore i haue found fauour with god , but nowe in mine aduersitie i am vtterly reiected : againe , e i said in my feare , all men are lyers ; that is , when feare of death tooke hould of mee , then i thought that samuell lied vnto mee , when he saide i should come to the kingdome ouer israell . the children of israell did often bewray this thought of distrust ; when they were pinched with hunger , and famine in the wildernes , they say , f can god prouid a table for vs in the wildernes ? can he giue bread and flesh for his people ? as if they should say , we thinke he cannot , nor will not : yea the apostle peter was not free from this thought , for when christ walking on the waters , commanded peter to come vnto him , hee came out boldly , and walked towards iesus , but when g hee sawe a mightie wind he began to sinke : whence came this ? surely from a thought of distrust which hee had in his heart to this effect : it may be god wil not support me in this my walking : & that this or some such thought was in his heart appeareth by christs answer to him saying , h oh thou of little faith , why diddest thou doubt ? by all which it is euident that this is a naturall thought in the minde of man which at some time troubleth the most righteous man that is . now touching this thought of distrust , two things are to bee skanned : first , the time when it taketh place in mans minde ; and secondly , the daunger of it . for the time ; this thought doth not alwaies take place in the minde of man , but onely in the time of some daunger , affliction , and temptation ; and especially in the time of sicknesse , and in the pangs of death . thus in his grieuous affliction was righteous iob troubled with this thought of distrust : for then hee complained , that i god did hate him and gnash vpon him with his teeth , and as his enemie , sharpned his eyes against him ; yea , that k hee made him as his butt , and marke to shoote at . and dauide in a greiuous trouble of minde , thus complained : l will the lord absent himselfe for euer ? and will hee shewe no more fauour ? is his mercie cleane gone for euer ? doth his promise faile for euermore ? hath god forgotten to be mercifull ? &c. whereby appeareth , that in his affliction hee was greatly troubled with this distrustfull thought ; and there is no man liuing , but when trouble and affliction comes , hee shal feele in himselfe these thoughts of distrust . indeede while peace , and ease continue , presumptuous thoughts possesse the minde ; but when the daies of peace bee gone , & troublesome times approach , then presumptuous thoughts giue place , and thoughtes of distrust , come in their roome & stead . ii. point . the daunger of these thoughtes of distrust is verie great , as the fruits thereof declare : for hence arise ; first , all horrours , and terrors of conscience , all feares , and astonishmentes of the heart ; for when the minde saith ( though falselie ) god doth not regard me , god will not saue me , then the trembling heart is full of horror and dread . secondly hence commeth desperation it selfe ; wherby men cōfidently avouch that god hath forsaken them , and cast them of , and that there is no hope of life , but present death , remaining for them : this thought troubleth the minde of the wicked , and of the repentant person also : for desperation is nothing but the strength of this thought of distrust . thirdly this weakneth the foundation of our saluation , which standeth in the certentie of gods promises , for this thought of distrust denieth credite to gods promises , and maketh them vncertaine : among all other euill thoughtes this doth most directly hinder saluatiō ; for it is flat against faith , as water is to fire : for true faith makes a man say with good cōsciēce , a christ died and shedd his blood for mee ; god the father will bee mercifull vnto me , and saue me : but this distrustfull thought causeth a man to say the clean contrarie . christ died not for me : god will not saue me : so that where this thought prevaileth true faith is not , neither can take place . vse . considering the danger of this distrustful thought is so great , we must be admonished in the feare of god to vse all good meanes , while the daies of peace doe last , that it take no place with vs in the daie of trouble , and temptation : the meanes to represse it are the preaching of the worde , and the sacraments of baptisme and the lords supper . for the first : the word of god preached is a speciall meanes ordained of god , for the true applying of gods promises , of mercie to our owne soules ; and therefore a most soueraigne remedie against this thought of distrust ; for whē the promises of mercie in christ , are offered vnto gods people in the preaching of the worde by a lawfull minister , it is as much as if christ himselfe in his owne person should speake vnto them , by vertue of gods ordinance . if god from heauen should say to any man , mercie belongeth to thee , hee would beleeue : if god say to cornelius , boleeue thou , and my mercie belongs to thee , cornelius will beleeue : if hee say to peter , beleeue thou , and my mercie belongs to thee , peter will beleeue : and if hee say so to marie magdalen shee will beleeue . loe heere , when the minister of god , out of gods worde , saith to any man , beleeue thou , and repent thou , and gods mercie belongs vnto thee ; it is as much as if the lord should call him by name particularly , and say vnto him , beleeue thou , and repent , and my mercie belongs vnto thee : yea , it is all one as if god himselfe should say , i am thy father , and thou art my childe , if thou wilt repent , and beleeue . the second meanes which is also very effectuall to cut off this thought of distrust , is baptisme . if an earthly prince giue a pardon to any man , & put the mans name in the pardon , and his owne broade seale vnto it , the man will neuer doubt of his pardon , but beleeue it . beholde , in baptisme god entreth couenant with miserable wretched man , and heerein makes promise of life vnto him ; yea hee puts the mans name in the couenant , sealing the same with his owne seale : & therefore the party baptized , must beleeue against this thought . the thirde meanes , is the lords supper rightly administred and receiued : for therin the breade and wine giuen to the hand of euery communicant by the minister , are particular pledges and tokens vnto them of speciall mercie in christ. these are the meanes which wee must vse with all good conscience in the daies of peace , that when troubles come , this thought of distrust may not preuaile against vs. and thus much of mans naturall euill thoughts against god. many other might bee added herevnto , but these beeing the principall , i omit the rest . chap. iv. of mans naturall thoughts against his neighbour . now wee come to the euill thoughtes of mans naturall heart against his neighbour . and to find them out wee must haue recourse to the second table of the morall lawe , which was penned with respect to * the corrupt estate of man , forbidding that which mans corrupt heart thinketh naturally against his neighbour : for euery commandement thereof is spirituall , forbidding not onely the wicked actions , euill wordes , and gestures , but all corrupt affections , yea all euill imaginations of man against man. these thoughts of man against his neighbour be of two sorts ; either without consent , or with consent . thoughts without consent , are the very first euill motions of the minde which a man conceiueth against his neighbour , to which the will neuer giueth consent , and these are forbidden in the 10. commandement , thou shalt not lust . thoughts with consent of will are such , as a man conceiuing in his minde doth withall desire , or purpose in his heart to practise : and these are forbidden in the fift , sixt , seauenth , eight , and ninth commandements ; by reason whereof they may fittely be reduced to fiue heads . they are either thoughts of dishonour , against the fift commandement ; or thoughts of murther , against the sixt ; or thoughts of aduletrie , against the seuenth ; or thoughts of theft , against the eight ; or thoughts of disgrace , against the ninth commandement . sect. 1. of thoughts of dishonour . first , a thought of dishonour is any thought that tendeth to the contempt and abasing of the person of our neighbour , in respect of our selues . and it is then conceiued in our mindes , when we thinke thus of all other men beside our selues : such and such a man , is farre inferiour vnto me , a base and contemptible fellow in regard of me . example hereof we haue in the pharisie , a man strict in profession , and zealous in his religion , who commeth to the temple to pray with the publican : now marke what he saith , a oh god , i thanke thee , that i am not as other men are , or as this publican . which wordes proceede from such a proud thought as this ; lord i thanke thee , all other men are farre inferiour vnto me : i doe farre surpasse the common sort : this publican is a base fellowe , and no body to me . if any shall imagine that this thought is not in euery mnn , but in some few proud persons ; i answer , it is by nature in euery person liuing without grace : and therefore s. paul giueth this commandement , that b euery man in meekenesse should esteeme others better then himselfe ; giuing vs to vnderstand , that by nature all men thinke best of themselues , and esteeme others farre worse then themselues . the vse . if this thought of dishonour be in all mens hearts , then behold what a pallace of all satanicall and damnable pride the heart of man is naturally : it is like vnto the table of adoni-bezek at which he sate in a chaire of estate , and made others , euen kings , to eate meate like dogs vnder his feete , with their thumbs cutte off : such an one is euery man by nature , hee lifteth vp himselfe , saying , i am the man , and treadeth his brother vnder his feete , as no body vnto him . and this is the cause of much strife and hurt in all humane societies : this causeth many iarres , much skorning , and great contempt among men in word and deede . now that we may reforme this thought in vs , wee must learne to say as iob did after he had beene afflicted , and came to see his sinnes : * behold , i am vile : and with abraham , d i am but dust and ashes : and with dauid , i am a worme , and no man , psalm . 22. 6. yea with paul , e we must labour to see our miserie by reason of sinne : and that will helpe to pull downe the pride of our hearts . sect. 2. of murthering thoughts . the second euill thought of man against his neighbour with consent , is a thought of murther , or of any thing that tendeth thereto . of this wee haue particular examples in scripture . deut. 15. 9. the lord forbiddeth the iewes to haue this murthering thought in their hearts : i will not releeue the poore , i will not doe good vnto them ; giuing vs to vnderstand , that this was the common thought of the iewes , or els he would not haue forbidden it : yea the lord doth there set out this thought by two signes ; first , an euill eye , when a man turnes his countenance from the poore , or looketh on them without compassion : secondly , vnmercifull dealing , when a man will not helpe the poore by gift , according to his abilitie . and because all actions proceede from thoughts , the heart beeing the fountaine of our deedes , hence it appeareth , that this murthering thought against the poore , is rife in this age : for where is the man that doth pitie the poore , and doth good to them according to his abilitie ? nay , the lords complaint against the iewes may be fitly applied to our times , in regard of crueltie and oppression : the spoile of the poore is in your houses : what haue ye to doe , that ye beate my people to peeces , and grinde the faces of the poore . isa. 3. 14. 15. the second example of a murthering thought , is cōcerning gods church , and it is this . i will doe some spite or hurt to them that worship god. for proofe hereof , read psal. 74. 8. dauid bringeth in the babilonians , edomites , &c. saying thus one to another against gods people the iewes : let vs destroy them all together ; & psal. 83. 4 , let vs cut them off from beeing a people . and let the name of israell be no more in remembrance . now as this was their thought , so is it the thought of all men naturally : for that which was the disposition of babel , edom , moab , and amnon against gods church , is the disposition of all men naturally ; for looke how generall the hatred of man is , so generall is the purpose of mischiefe against those that professe religion : for all men by nature are haters of gods church , & people ; so christ saith to his disciples , f yee shall be be hated of all nations for my names sake ; yea , whosoeuer killeth you shall thinke that he doth god good seruice , and therefore this thought of doing mischiefe is as general , euen in the minde of euery man by nature . this further appeareth by the continuall persecution , that hath euer beene raised agaiust gods poore church , since the beginning of the world : it began at abell , soone after the giuing of the couenant of grace to our first parents , and hath continued to this day , & shall abide vnto the end : so that if carnall men could look into their owne hearts , they should there behold this murdering thought against gods people . this murdering thought commeth from another wicked imagination , set downe by s. peter : who bringeth in the wicked of this world , h thinking it a strange thing , that gods children doe not , as they doe , and runne not with them vnto all excesse of riot : liuing in drunkennes , fornication , and such other abhominations ; for this cause doe they cōceiue hatred , and purpose mischeife against gods people , and so will continue , till god giue them grace to repent . if any shall say this thought is not generall , for nabuched-nezer i an heathen man shewed fauour to daniell , and highly aduanced him . i answer , it is true he did so ; but that was a worke of gods speciall providence who procured him fauour , and disposed the kings heart to affect him , as he did also the heart of the chiefe k eunuch ; otherwise nabuchad-nezzer naturally did nothing but intend mischeife against gods church , as his rage against the three children did euidētly bewray , dan. 3. 19. a third example of this murthering thought i adde , which every minister of gods word may obserue by daily experience , and that is this ; when mens faults are particularly rebuked in the ministery of the word , and the quicke , as it were touched by applying the word to the cōsciēce ; then will the heart of a naturall man , thus conceiue of the minister that reprooueth sinn ; this man meaneth me , he hath some spyte , and mallice against me , that he thus reprooveth my particular faults ; when as the minister knew them not to be his personall sinnes : but it is the power of the word that ransaketh the sinfull heart : this is the fault of all carnall hearers , who will heare quietly till their faults be rebuked , but then they thinke maliciously of the preacher ; thus herod dealt with iohn baptist , he heard him gladly for a while , mark. 6. 20. but when he was rebuked for his brother phillips wife then he cast iohn in prison : luk. 3. 19. 20. and if conscience might bee iudge , many an hearer would be found to haue an herods heart towards gods minister . sect. 3. of thoughts of adulterie ; theft ; & disgrace . the third thought of man touching his neighbour , is the thought of adulterie ; which is the thought with consent to any vnchastitie . such a thought had iudah cōcerning tamar his daughter-in lawe , when a he iudged her an whore ; and desired to lie with her . and with such thoughts was ammons b heart so sore vexed that hee fell sicke for his sister tamar : this makes a man an adulterer in heart before god , though actually he commit not the fact : mat. 5. 28. the fourth is the thought of theft , which is the thought with consent of beguyling or wronging another in his goods or substāce . this is that imagining of iniquitie , and working of wickednes vpon their beds , in coueting of fields — against which c micah pronounceth a woe . and this thought also possesseth their hearts , that with the wicked israelites wish the time were come , wherein they d might make the epha small and the shekell great , that is , lessen the measure , and inhance the pryce , and falsifie the weights by deceit . the first euill thought is a thought of disgrace , which some way tendeth to the reproach , and debasing of our neighbours good name ; as when a thing is well done , to thinke & iudge it to bee ill done , or when a thing is a misse to iudge it worse then it is : thus elie thought disgracefullie of hannah deeming her to bee dronke , saying , q put away thy dronkennes , when shee prayed deuoutly from a r troubled soule to the lord ; thus eliab dauids eldest brother thought disgracefullie of dauid , when he shewed himselfe willing to encounter with golyah that reuiled the hoast of the liuing god saying ; s i know the pride and mallice of thine heart that thou art come to see the battell , when as indeede the spirit of god put that motion into his heart to take away the shame from israell , as the happie euent declared plainly . so when our sauiour christ spake most comfortably to the sicke of the palsie , saying , t be of good comfort thy sinnes are forgiuen thee ; then the cursed hearts of the wicked pharisies thought thus in themselues , u this man blasphemeth . and when the gift of the holie ghost , was sent vpon the apostles , causing them to speake strange tounges to the great admiration of men of diuers nations , then some of the malicious iewes thought they were dronke , saying scoffingly , they were full of newe wine . v and this thought of disgrace is in euery man naturally bringing forth continually the fruits of disgrace , as enuie , strife , emulations , dissentions , and debates : for loue thinketh not euill ; but naturally true loue is wanting in all men : and therfore they cannot but thinke euill of others . we see the fiue euill thoughts of mans naturall heart against his neighbour ; touching which two things are yet further to bee skanned , to wit , when these euill thoughtes doe arise in the minde ; and in whome they are . for the first : it is true , that they doe not at all times arise in mens mindes , but then onely when occasion is giuen , at which time they arise so soone as it is giuen : for mans heart is like to tinder , or drie wood , which burneth not of it selfe , but so soone as fire is put to it , then presently it kindleth . when you come to talke with a naturall man , it may be for the present , hee thinketh not to lie ; but giue him occasion to lie , and then hee soone bethinkes himselfe therof & will not spare to vtter it if it may make for his aduantage . and the like wee may say of malice , adulterie , theft , disgrace or any other sinne against our neighbour : doe but minister occasion there about to the naturall heart of man , & he thinketh of them , and without gods grace restraining , or renuing him , will bring forth the same in action . the second point . in whom are all these euill thoughts ? answ. in all men naturallie without exception , till they be renewed by gods speciall grace : yea the truth is , these thoughts doe euery where abound ; for looke what men doe practise , that first of all they thinke , for the thought is the beginning of euery action ; but in the worlde all sins against the second table , doe abound , as the practise of dishonour , of murther , adulterie , thefts , and disgraces , and therefore these euill thoughts from whence these actions come , must needes be common . vse . by this wee may see what a huge masse of corruption the naturall heart of man is , without gods special grace ; for thoughts of dishonour make a mans heart a pallace of prid like the table of adoni-bezek : also thoughts of crueltie make mans heart a slaughterhouse : thoughts of adulterie make it a most filthie stewes : thoughts of theft make it to become a denne of theeues , wherein all manner of fraud , and bad dealing is plotted & devised : and lastly thoughts of disgrace make● it a fountaine of backbyting , debate , slander , and reuiling : and therfore howsoeuer the outward life may be ordered ciuillie , yet without gods grace mans heart is most vile : and those that pleade their good nature , and good meaning , are heere confuted , for naturally the heart , thinkes all euill against his neighbour . chap. v. of mans naturall thoughts concerning himselfe . sect. 1. mans proud thought of his owne excellencie . the third kinde of mans naturall euill thoughtes , are such as concerne himselfe , & they are principally foure . the first may fitlie bee termed a thought of pride , wherby euerie man naturallie thinkes himselfe most excellent , and far to exceede all other men whatsoeuer : thus the prophet isay bringeth in babylō speaking in her heart , that is , thinking , a i will ascend into heauen , and exalt my throne aboue or besides the stars of god , as if shee should thinke with her selfe , i am farre more excellent then any other what soeuer , & therefore i am to bee exalted from the earth to heauen , and to bee matched with god himselfe . and the prophet zephame bringeth in ni●iue speaking thus in her heart , b i am , and there is none besides me : and so the proud pharisie in his priuate , and secret prayer to god sayeth , c i thanke thee lorde , that i am not as other men , meaning that he is more excellent : and the whore of babylō d is brought in saying of her selfe , e i sit as a queene , and am no widdowe and shall see no mourning . all which places shew this to bee the nature of man , to exalt himselfe in his owne heart , aboue all others . if any shall say , heereby no more can bee prooued but that this thought is in some proud and insolent persons ; i adde therfore , that as our first parents in the beginning , did learne that proud lessō of the divell , ye shall be as gods : so we being in their loynes when they sinned , and descending from them by ordinarie gineration , doe together with our nature receiue that corruption from them , whereby wee thinke thus proudly of our selues , that we far excell others and are as little gods on earth in respect of others . indeede the most will say for themselues , wee abhorre this proude thought , neither did wee euer finde it to bee in vs : but we must know that the lesser we discern it in our selues , the more it reigneth in our hearts ; and the more wee discerne , and bewaile it , the lesser place it taketh in vs. now touching this thought of pride , two things must bee obserued : the danger , and the highest degree of it . for the danger of this thought ; the outward affecting of strange fashions in apparell is a wonderfull pride ; but the most vile and wretched pride of all , is that spirituall pride of the heart whereby a man despiseth all other , in regarde of himselfe , and thinketh himselfe far better then any . this i manifest by sundrie reasons , as first , from the fruites of this inward pride : for hence doe slowe many damnable sinnes ; in mens liues and conuersations : as first , ambition , whereby men are not content with that estate , wherewith god hath belssed them : but doe seeke by all meanes to bee advanced to higher dignitie & estate . secondly , presumption , whereby men dare enterprise things beyond their calling , and aboue their power , taking vppon them more then they are able for . thirdly , boasting , wherby a man speaks of himselfe more then is seemely , & extolleth himselfe aboue his desert . fourthly , hipocrysie , when a man pretendeth he hath that grace , and religion which indeed he hath not , or els maketh shew of more grace then is truly in him . fiftly , obstniacie , when a man persisteth in an errour , & will not yeeld to the truth , though it be manifested vnto him . sixtly , contention , wherby men striue one against another in word or deed , without relenting . and lastly , affectation of novelties , especially in outward attyre , for when a mans cōceiues so highly of himselfe , then withall he thinkes no manner of attyre good enough to bewtifie , and adorne his body ; and so begins to deuise , and affect strange and forraigne attyre . secondly , the danger hereof appeareth hence , that where this thought of pride raigneth ( as it doth in all men naturally ) there the spirit of grace dwelleth not : mary in her song saith well , f god scattereth the imaginations of the proud , that is , of those which haue this cōceit of their owne excellencie aboue others : and s. iames ; g god resisteth the proud , and giueth grace to the humble : yea , thus saith he h that is high and excellent : he that inhabiteth eternitie , whose name is the holy one : i dwell in the high & holy place , with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble : but he that lifteth vp himselfe his minde is not vpright in him , habak . 2 , 4. thirdly , such is the danger of this sinne , that when all other sinnes die in a man , this thought of pride dyeth not : nay , when other sinnes are mortified , and gods graces come in stead thereof , yet this will then reuiue , and make the graces of god , matter whereon to worke : as when an ignorant person attaines to some knowledge ; this pride will take occasion from that gift of god to puffe vp the heart ; yea when a man in true humilitie of heart shall renounce the actions of pride , yet thē wil pride be working , for this is a fruit of pride to thinke well of our selues , because we are not proud , ii. point . the highest degree of this pride is , when a man thinketh himselfe to bee equall with god. this is a most notorious , nay an abhominable height of pride ; and yet the truth is , some men haue come herevnto . thus the king of babel thought of himselfe , when he said in his heart , k i will ascend aboue the height of the clowdes and will be like the most high . it may seeme strange that men should thinke thus of themselues ; but we must know , that men may doe it two waies ; first , when they thinke they haue power of themselues , whereby they are able to match or counteruaile the power of god : so thought nabuchad-nezar whē he said , l who is that god , that can deliuer you out of my hand ? such a thought had proud pharao in his heart , when he said to moses & aaron , m who is the lord that i should heare his voice , & let israel goe ? secondly , when they take to themselues the honour of god , and thinke it to be due to them : thus did herod n when by silence he approued the blasphemous voice of the people , who cried vnto him , the voice of god , and not of man. and thus antichrist sitting in the temple of god , o exalts himselfe aboue all that is called god , or worshipped : now that man of sinne is the pope of rome ; for howsoeuer in word he humble himselfe , & call himselfe the seruant of seruants ; yet indeede through the pride of his heart , he sitteth as god , taking vnto himself that honour which is proper to god : for he claimeth power to prescribe new rules of gods worship , to forgiue sinnes , to make lawes to bind the conscience properly , yea to open , and shut heauen , and to dispose at his pleasure of earthly kingdomes ; he taketh vpon him to dispence with the morall lawe , and with apostolicall constitutions : all which belong to god alone , and none dare claime them to belong vnto him , but he that matcheth himselfe with god ; and this is the highest decree of pride . the vse . by this euery man may see what he is of himselfe , what a cursed and proud nature he carrieth about with him : for euery man naturally when occasion is offered thinks highly of himselfe , and basely of others in regard of himselfe . let vs therefore take notice of this satanicall pride that is in our nature , and striue against it , for who would not be ashamed to say with the proud pharasie , i thanke thee lord , i am not as other men , &c. or with the arrogant iewes , stand apart , touch me not , i am holier then thou , isay. 65. 5. sect. 2. mans thought of his owne righteousnes . the second euill thought concerning a mans selfe is this , i am sufficiently righteous , and i need no repentance . that this is the thought of euerie man naturally appeareth by the lords commandement to the people of israell , forbidding them to say in their hearts , when they were placed in the promised land , a that for their owne righteousnes the lord brought them in to possesse it . wherby he giueth vs to vnderstand two things : first , that as the iewes did there , so euerie man thinks himself to be righteous . and secondly he thinks that god doth giue his blessings vnto him for his owne righteousnes : for the lord vseth not to forbidde such a thought as men naturally haue not in them : so in like manner when ieremie rebuked the people for their sinnes , they said , b they were innocent and guiltles , they had not sinned : and the church of laodicea saith thus of her selfe , c i am rich and neede nothing ; that is , i abound in spirituall graces . this is the thought of the proud d pharisie , who trusts in himselfe that he is iust , and therfore braggeth vnto god , that he is not such and such , but he doth this , and that , he fasteth , he giueth almes , paieth tithes , &c. and in plaine tearmes his heart saith this , i am righteous , i neede no repentance : for of such christ spake when he said , e he came not to call the righteous but sinners to repentance . and againe , i say vnto you , f that ioy shall be in heauen for one sinner that conuerteth , more then for ninetie and nine iust men which need none amendment of life : where we must obserue that christ meaneth not , that there are in deede some so righteous , that they neede no amendment ; but he speaketh according to the opinion , which some haue of themselues , to witte , that they are righteous , and neede no repentance : by all which it is more then manifest that this is a naturall thought of a man concerning himselfe . this euill thought raigneth in our age and time as all the former doe : for come to an ignorant man that hath not beene instructed in religion , reason with him touching his estate , and aske him whether he can keepe the law of god or not ; he will answer , he can ; he loueth the lord his god with all his heart , and his neighbour as himselfe : aske him how hee lookes to be saued ; his answer is by his owne righteousnes , and for his owne goodnesse . if due examination were made , this would be found to be the thought of many that liue in the church among vs ; and there is none by nature free from this thought . hereby then we may see that the thoughts of euery man , be he what he will , are plaine papistry , for poperie is naturall : one chiefe pillar and ground thereof is iustification , and saluation by workes ; which opinion euery man brings with him from his mothers wombe : and so it is in the point of merit , men naturally thinke they receiue the good things which they haue from god , for their own righteousnes . secondly , hence it appeareth that it is a matter of great difficultie , to bring a man throughly to renounce his owne righteousnes and soundly , and heartily to imbrace true religion , and the righteousnes of christ by faith . this is no lesse then the change of nature ; and yet this must euery man doe , that will be saued , he must be come nothing in himselfe , that he may be all in christ iesus ; which is as impossible to nature , as to change water into fire , and therfore men had need to beware how they put off the time , & neglect the meanes in which god shewes his power in working this change in the hearts of his elect . thirdly , hence we see the euident cause of that preposterous course of the world , which most men take in spending their witte , and strength , some for riches , others for honours and pleasures , and in the meane while they can spare no time for religion , to seeke gods fauour in christ , and the graces of the spirit : it may bee they will afford a good worde vnto religion , but yet they regarde it not in respect of other things . and this is the behauiour not of some few , but of all sorts , and degrees of men naturally . now the cause heereof is this cursed euill thought , whereby men perswade themselues , they be righteous , and need no repentance , and till this thought be rooted out of mans heart , he will neuer value the word and religion of god according to the worth thereof , so as with the good marchant he wil part with al that he hath , rather then he wiil be frustrate of this pearle . math. 13. 45 , 46. indeede men vse to pleade thus for themselues ; wee confesse our selues to be sinners , and therefore wee cannot thinke such a wicked thought , that we need no repentance ; but we must knowe , that both these may well stand together , in the wicked heart of man ; he may confesse himselfe to bee a sinner , and yet thinke that hee is righteous : for is not this ▪ the cōmon practise to make great sins , little sins & little sins , no sins ? doe not men cloath vice in vertues robe , and turne out vertue in the rotten ragges of vice ? is not drunkennes counted good fellowship , & kinde neighbourhood ? is not swearing made the token of a braue minde , and pride counted decencie ; and fornication , but a tricke of youth ; and couetousnes esteemed good thrift , and carefulnes ? on the other side , is not the more sincere profession of religion termed precysenes , puritanisme , hypocrisie , and such like ? doth not hee that refrayneth the common sinnes of the time , make himselfe a pray to the mouthes of the vngodly ? nowe where these things are , though the mouth say , i am a sinner ; yet the heart thinketh i am righteous , and so it is apparant this thought is common among vs. sect. 3. mans thought of securitie in the day of peace . the third euill thought concerning a mans selfe is , a thought of securitie ; in the time of peace and prosperitie , men say thus in their hearts , i am free from all gods iudgements , i am in no danger of hell , death , or damnation , but sure enough of saluation . it may bee thought , that none is so bewitched of the deuill , as to haue this conceit of himselfe , but the scripture is most plaine in the proofe hereof : psal. 10. 6. the wicked man , ( such as is euery man by nature , as wee shewed before ) saith in his heart , i shall neuer be mooued nor bee in danger . and the prophet isaiah brings in wicked men saying , a we haue made a couenant with death , and with hell wee are at agreement : which must not be vnderstood as done indeed ( for death , and hell will make league with none ) but onely in mens wicked imagination , perswading themselues , that they bee in no danger of hell , or of the graue : for so much the next wordes import , that , though a scourge runne ouer & passe thorough , yet it shall not come at vs : yea righteous dauid was ouertaken heerewith , for in his prosperitie he said in his heart , b i shall neuer bee mooued ; much more then is it the thought of euerie naturall man , to say with the rich foole vpō the increase of outward blessings , c soule , soule , take thine ease , thou hast enough , nothing can hurt thee . the vse : by this wee may come to the knowledge of a thing which falleth out in all ages worth our diligent obseruation . it hath pleased god from time , to time to send his prophets and ministers to call his people to repentance : thus did isay , ieremy , ioell , amos , & the rest ; yea the lorde himselfe ( as d zephanie saith ) riseth euery morning , and bringeth his iudgementes to light , which should turne men from their sinnes , hee faileth not , and yet the wicked will not learne to be ashamed . to come to our owne times : it hath pleased god to stirre vp many worthie ministers vnto vs , who spende their time , and strength , in labouring to bring men to repentance , and saluation ; but yet who is he almost that turneth from his sinnes ? yea the lord himselfe , as in former times , so nowe doth preach from heauen by his iudgements , as famine , plague , &c : and yet by lamentable experience , wee see that the bodie of our people remaine secure , they are e setled on their lees , and f frozen in their dregges : no man stirreth vp himselfe to say , g what haue i done ? now the cause heereof is nothing els , but this cursed thought of securitie , whereby a man saith thus in his heart , i am free from gods iudgements . read matth. 2● . 37. as it was in the daies of noah ( saith our sauiour christ ) so shall it bee in the daies of the comming of the sonne of man : they did eate , drinke , marrie wiues , and giue in marriage , and knewe nothing till noah entred into the arke , and the floode came and tooke them all away . quest. howe could it be , that they should knowe nothing seeing noah had preached vnto them of the floode an hundred and twentie yeares before ? ans. surely it was as if they had knowne nothing , for they would not beleeue him , it would not sinke into their heads , much lesse settle in their hearts , that god would destroy all the worlde by waters : and so may it bee saide of these times ; wee knowe nothing ; though wee be called to repentance by the ministerie of the worde , yet we will not repent ; and though wee heare of gods iudgements , we thinke our selues free from them , and will not beleeue till the beesome of his wrath sweepe vs all away , as the flood did the old world . wherefore to redresse among vs this damnable thought of securitie , let vs consider our grieuous sinnes in particular , and set before our eyes the curse of god , both temporall iudgements , and eternall death , due vnto vs for the same . it is the applying of gods heauie wrath that must make vs shake off this secure thought , which the rather we must do , though it be grieuous to the flesh , and as a pange vnto death in a naturall man , because till this thought bee remooued , the sauing graces of gods spirite will not take rooting in our hearts . sect. 4. mans faint thoughts in time of distresse . the fourth and last euill thought of mans heart touching himselfe is this ; in time of miserie hee saith , his crosses are greater and worser then indeede they are . so iobe complaineth in his affliction , that h his griefe & miserie was heauier then the sand of the sea shoare . and the church in great affliction calls thus to passengers , i behold , and see if there be any sorrowe like vnto my sorrowe which is done vnto mee . and that it is the thought of euery mans heart naturally , appeareth by experience : for let a man bee in distresse outwardly , or else touched in cōscience for his sinnes , when you shall labour to minister comfort vnto him according to gods worde ; hee will answer , that neuer any was in like ●ase to him , so grieuously tormented & afflicted as he is . and indeede it is the propertie of mans naturall heart , to esteeme * little crosses to be exceeding great , yea oftentimes to deeme that to bee a crosse which is none at all : the reason is , the want of iudgement rightly to discerne the state of their affliction , and the want of strength to support it as it is : for if thou be faint in the day of aduersitte thy strength is small . for the remedie of this euill thought , k first wee must seeke to rectifie the imagination , by bringing the minde to a right con●eit of the affliction : this is a special course to be obserued in dealing with thē that bee oppressed with any distresse : for a strong conceit of a mans owne miserie doth many times more hurt , then the miserie it selfe : therefore be sure the iudgement be well informed , and then the cure is halfe wrought , and the crosse halfe remooued . this done , the partie afflicted may well consider the desert of sinne , in the endlesse torments of the damned , which the lord preuenteth in his children by temporall chastisements in this life : l for when we are iudged wee are chastened of the lorde , that wee might not be condemned with the world : and so labouring to bee humbled for sinne , and to lay hold on gods mercy in christ , through whom all things , euen afflictions , worke together for the best , no doubt he will bee able to say , m i will beare the wrath of the lorde , because i haue sinned against him and n why art thou cast downe oh my soule , why art thou so disquieted within me ? wayte on god ; for i will yet giue him thankes ; he is my present helper and my god. thus much of mans euill thoughts concerning himselfe . chap. vi. of the want of good thoughts in euery man naturally sect. i. good thoughts about temporall things be much wanting . hauing spoken of mans naturall euill thoughts concerning god , his neighbour , and himselfe : we come to the second point to be observed in the text ; to wit , that there is a want of good thoughts and consideration in euery ●●an naturally : for the lord here faith , his thoughts are evill from his youth . ; and chap. 6. 5. they are onely euill euery day : now looke where euill is onely and continually , there good must needes be wāting altogether . this want must be considered either in respect of temporall , or of spirituall things . by temporall things i meane such worldly affaires and actions as concerne mans naturall life ; wherein though good consideration be not taken quite away , yet wee must know that the same is corrupt , and very weake and imperfect , even as reason is ; and there is much want in euery man in this behalfe . * there is one alone ( saith , salomon ) and there is not a second : which hath neither sonne nor brother , yet there is none end of his travell , neither can his eye bee satisfied with riches ; neither doth hee thinke for whom doe i travell — ? heere behold a notable example of this want of good consideration about earthly things ; that a man should spend both his wit & strength in heaping vp riches , and knowes not to whom he shall leaue them . but we need not be inquisitiue for examples : for we may daily obserue in our selues and others apparent want of good consideration in these worldly affaries : which must not seeme strange vnto vs , seeing that reason it selfe , the ground of cōsideration is greatly blemished , through the corruption of nature , about these earthly things . sect. 2. good thoughts in matters spirituall be altogether wanting . in things spirituall which concerne the kingdome of god , there is in our nature an absolute want of good consideration , herein of our selues we haue no good thoughts : we are not of our selues ( saith b paul. ) sufficient to thinke any thing , that is , any good thing , as of our selues : the whole bodie of the gospell is therefore called a mystery , because the things therein contained and revealed are such as , c neuer came into mans heart to thinke . this want we may obserue especially in foure things : 1. in respect of gods presence and prouidence : 2. of gods iudgements : 3. of our owne sinnes : 4 , of our dutie to god. first . man by nature doth not thinke of , or consider gods presence and prouidence to behold and to remember all his waies in thought , word , and deed : hereof the lord complaines against ephraim and samaria , saying ; they haue dealt falsely — and they consider not in their hearts that i remember all their wickednes : and the same is the state of euery naturall man beeing left to himselfe ; for all by nature are equally corrupt with originall sinne , and so are destitute of this good thought : which yet may appeare the more plaine by this , that naturally mans heart is possessed of the cleane contrary , to wit , god shall not see , god will not regard , as hath beene shewed before . and indeed it is a worke of grace to haue the heart rightly affected with this thought , god beholds all my waies , he considers and remembers euery thing i doe ; flesh and blood can not attaine vnto it . secondly , a man by nature doth not consider or thinke of the iudgements of god , temporall and eternall due vnto sinne : this thought was wanting in the men of the old world , though noah preached vnto them an hundred and twentie yeares of the gecerall deluge , yet the consideration of it tooke no place in their hearts ; and therefore it is said , d they knew nothing till the flood came and tooke them all away : from the want of this thought it came to passe , that e lotts sonnes — in lawe , thought their father had but mocked , when he told them that god would destroy sodom . hence it was that the f rich foole blessed himselfe in his heart , saying , soule , soule , take thine ease , & neuer bethought himselfe of any danger till it was said vnto him , o foole , this night will they fetch away thy soule . and shall wee thinke this thought is now wanting at this day , seeing christ hath said , g as it was in the daies of noe , so shall it bee at the comming of the sonne of man ? thirdly , a man naturally doth neuer bethinke himselfe , of his owne sinnes ; he hath no purpose of heart seriously to examine his life past , or to repent of such sinnes as he findeth in him : this appeareth by the lords own complaint against the iewes , who were so farre from turning frō their sins , that not one would say in his heart , h what haue i done ? nay , when they had cōmitted most sottish idolatrie , i in making an idoll god of one part of a tree , with the other part thereof they had rosted their meate and warmed themselues , yet they considered not this in their hearts , neither had they knowledge or vnderstanding to say , i haue burnt halfe of it in the fire , i haue baked bread vpon the coales thereof ; i haue roasted flesh , and eaten it ; and shall i make the residue thereof an abhomination ? fourthly , a naturall man doth not consider what duty & seruice he owes vnto god : his mind is wholly bent to his owne waies , but the k lords talēt lies hid in the ground wrapt vp in a napkin : hereof the lord complaines against the iewes , l that they sayd not in their hearts let vs feare the lord our god : hence it was that the , m foolish virgins did content themselues with the blasing lamp of an outward profession , and neuer be-thought themselues of that oyle of grace , which god required in all those , that would enter with christ into his bride-chamber , till it was too late : and the sleight seruing of god at this day , declares the generall want of this cōsideration . sect. 3. the fruit of this want of good thoughts . heere further wee must know that this want of good consideration is a grieuous evill and a mother sinne , from whence as from a fountaine , streames of corruptions and transgressions both of heart and life doe issue forth ; first , hereby we are disabled from yelding vnto god that obedience of heart which his law requireth ; for how can we loue the lord with all our thought and mind ; & our neighbour as our selues , as god n commandeth , when as naturally our hearts are void of all good thoughts towards god , and towards our neighbours ? againe , whence comes sinning with an high hand , when men sinne , and will sinne ? whence comes it that men blesse themselus in their sinnes , and flatter themselues in their owne eies , while they goe on in sinne , but from want of consideration of gods presence , and of gods iudgements ? this abraham knew well , and therfore saide of the people of gerar , because o they wanted the feare of god , that is , all consideration of gods presence , and of gods iudgements , therefore they would kill him for his wiues sake . whence also comes that sensualitie , whereby men addict them-selues wholly to the profits , pleasures , and honours of this world , neuer minding heauen or hell , but from want of consideration of their dutie to god ? if men did vse to call themselues to accompt for their sinnes , or did set before their eyes the iudgements of god due vnto them , it could not be that there shoud be such want of contrition towards god , or of compassion towards their brethren , as euery where abounds . and the like might be said of many other capitall sinnes , all which proceede from the want of good consideration . where , by the way , we may obserue , that our common people doe farre deceiue themselues in this perswasion of themselues , that by nature they haue good hearts , and good meaning : if you charge them with the sinnes of their liues , they will straightway plead their good intention , and say , though they sometime faile in action , yet they meane well alwaies . but the truth is , naturally well meaning , and good consideration , spirituall thinges is altogether wanting . and therfore while men doe soothe vp themselues in their good meaning , they deceiue their owne hearts through ignorance of their naturall estate : and they must knowe , that they can neuer come vnto christ that they might haue life , till they be quite gone out of themselues in regard of such conceits . chap. vii . the vse of the former . doctrine . sect. 1. that the scripture is the word of god. hauing seene what euill thoughts be in euery man naturally , & what good thoughts be wanting in him : it followeth now to make some vse of this doctrine concerning mans naturall imaginations . the first vse shall be against all atheists , who thinke the scripture to be meere policie , deuised by man to keepe men in awe . but we are to know , that the holy scripture is no deuise of man , but the very word of the euerliuing god ; which i thus demonstrate out of the former doctrine : the scripture saith in generall , that all the imaginations of euery naturall man are euill and that continually . nowe it doth not onely affirme this in generall , but declares it also in particular ; for elsewhere it sheweth what those particular euill thoughts be , which the naturall minde of man frameth concerning god , his neighbour , and himselfe . againe , the same scripture saith in generall , that good thoughts and considerations , are naturally wanting in euery man ; and elsewhere it declareth in particular what those good thoughts be which enter not into the mind of a natural man : both these haue bin plainly shewed out of the word of god. nowe herevpon it doth necessarily follow that the scripture is the word of god : for let the cunning atheist shew whence it is that the scripture doth declare mans thoughts ; hee cannot say , of man ; for no man knoweth the thoughts of another ; nay he cannot finde out his owne thoughts : neither can hee ascribe it to any angell good or bad ; for the minde of man is hid from them ; they knowe not mans thoughts . it remaineth therefore , that as god alone is the searcher of the hearts , so that scripture which declareth vnto man what bee his thoughts , is the onely word of the same god ; indeed god vsed man for his instrument , in the penning and deliuerie of the scripture , but hee himselfe by his spirite is the sole author thereof . sect. 2. that man hath no free will to good by nature . the second vse shall bee against the papists , who ascribe to mans will a naturall power to that which is truly good , as by it selfe to co-worke with gods grace in the first act of mans conuersion . but the charge of euill heere layd vpon the frame of mans naturall heart by god himselfe , doth teach vs otherwise : for looke howe farre the frame of the minde , which is the principall part of the soule , is corrupt for thoughts and imaginations , so farre is the will , the inferiour part of the soule corrupt in willing . but the minde is naturally so corrupt that it can not thinke a good thought , and therefore answerably the will by nature is so corrupt , that it can not will that which is truly good . if it be said , that man hath libertie of will in humane actions and in ciuill duties : answ. he hath , but yet such actions proceeding from a corrupt fountaine , are sinnes in euery naturall man , howsoeuer for the matter of the works they may be called good , beeing such as god himselfe ordained . sect. 3. of the timely preuenting and suppressing of wicked imaginations the third vse shall be for admonition vnto them , to whome is committed the education of youth , as parents masters , tutors , &c. that seeing the imaginations of mans heart are euill from his youth , therefore they must all ioyne hand in hand betime to stop vp , or at least to lessen this corrupt fountaine . parents must sow the seedes of grace into the minds of their young children , that if it were possible , euen at their mothers breasts they might be nourished in the faith . thus dealt lois and eunice with their young timothie : for paul saith ; e he learned the holy scriptures * of an infant . then as their children grow in descretion and vse of reason , they must be f nurtered in religion , and haue the grounds thereof by often repetition driuen into their hearts : for this is the best meanes to free their minds , though not altogether from naturall imaginations , yet from the force and poison thereof : for g follie is bound to the heart of a childe , but the rodde of teaching , that is , instruction with correction , will driue it away from him : yea , when as the h child set at libertie makes his mother ashamed . yet will i the sonne that is well instructed , giue his father rest , & yeild delight vnto his soule . further , where parents leaue , there maisters and tutours must take hold , building vp that good foundation which is layde to their hand , that by them also the streame of mans naturall imaginations may bee stopped : yea , though parents should neglect this dutie towards their owne children , as too many doe at this day , yet each godly master , if hee desire to haue gods church in his house , must in struct his familie , as f abrahā did ; and labour for circumcision of heart both to his children & seruants , euen as g abraham did circumcise not onely those that were borne in his familie , but also those that were bought for money . both parents and maisters are carefull to preuent diseases , & to breake off sicknes at the beginning in their children and seruants , which by continuance might bring bodily death , oh then howe carefull ought they to bee , to stop betime the course of naturall imagination in them , which without the speciall grace of god , will bring eternall condemnation both to soule and bodie ? and the rather must this course be taken in youth , and that betime , because custome , whether in good or euill , is a second nature : for h teach a child in the trade of his way , and when he is old he will not depart from it : but , i can the blacke-moore change his skinne , or the leopard her spots ? then may he also doe good that is accustomed to doe euill : herein the vices of the minde , are like the diseases of the body ; by longer continuance they grow more incurable . yea , all that studie and read the scriptures , either for their owne priuate , or for the publike good , must seeke by prayer to god for the sanctification of their mindes from this euill corruption ▪ least beeing left vnto themselues they become vaine in their imaginations . david a man according to gods owne heart , praied at least ten times in one k psalme for the teaching of god in the vnderstanding of his lawe : oh then what great cause haue we so to doe , whose l mindes are naturally set in euill workes ; beeing blinde in the things of god , not m able to perceiue them : but on the contrary , wholly prone to inuent and to embrace that which is euill . sect , 4. of repentance for euill thoughts the fourth & last vse shall be for practise to euery child of god : for if the imaginations of mans heart be euill from his youth , then there must be repentance for secret thoughts which neuer come into action ; yea , though we neuer giue consent of will thereto . when ioell proclaimed a fast , and called the people to humiliation , hee biddes them n rent their he arts , & not their garments : and peter said to simon magus , o repent of this thy wickednes , and pray god that if it be possible , the thought of thy heart may bee forgiuen thee : both which places doe plainly shewe , that true repentance is not outward in change of speach or attire , but inward in the change of the thoughts of the minde , and affections of the heart . and hence it is that paule prayeth for the thessalonians , p that they may be sanctified throughout , in soule , in bodie , and spirit , that is , in the minde , where is the framing of the thoughts . nowe if sanctification bee required in the minde , then must there be repentance of the sinnes that are therein . this dutie the lord himselfe vouchsafeth to teach , and therefore we must make conscience to learne and practise it , if we would be truly turned to the lord. and to mooue vs hereunto , consider the reasons following . first , the curse of god , euen the pangs and torments of the damned , both in this life and after death , are due to the person of man for his wicked thoughts : for cursed is euery one ( saith q moses ) that continueth not in all things that are written in the law to doe thē : so that hee which breaketh the law but once , and that in thought only , is accursed , because he hath not done all things that are written therein . now wicked thoughts are a breach of the law : for salomon saith , r doe not they erre that imagine euill ? and againe , the thoughts of the wicked are an abhomination to the lord : yea , the want of good thoughts is a breach of the law : for christ s saith , thou shalt loue the lord thy god with all thy thought : and therfore wicked thoughts must needes deserue this curse . the fall of the deuills was most fearefull and irrecouerable , & ( though it be not certen , yet ) most diuines agree in this , that their sinne was first in thought ; and therefore wicked thoughts are deadly euills . also to shew the wickednes of euill thoughts , god hath set this brand vpon them since the fall of adam , that by them not onely mans body , but also his minde and memorie , are far sooner confounded then by outward accidents ; this was not so by creation , and therefore it is the heauie curse of god vpon them . secondly , these wicked thoughts be the roote and beginning of all ●uill in gesture , word , and deede ; there cannot be an action before there be a thought : for this is the order whereby our actions are produced : first the minde thinketh ; then that thought delighteth the affection , and from that commeth consent of will ; after consent of will , commeth execution of the action , after executiou commeth trade and custome by often practise : and vpon custome ( if the worke be euill ) commeth the curse , which is eternall death . how great a cause therefore haue we to repent vs of the wicked imaginations of our hearts ? the old world indeede was drowned for their actuall abhominations , but no doubt , the lord had great respect in that iudgement to their wicked thoughts , which were the roote of all : and therfore he mentioneth them as a cause of the flood . gen. 6. 5. in this repentance , three things are required ; first , a due examination of our heartr concerning these imaginations ; which we may take by the knowledge of those points before handled , of mans naturall thoughts concerning god , his neighbour , & himselfe : and to further vs herein we must remember that all the euill thoughts before mentioned be in vs naturally , so as if we be left to our selues , when occasion is offered , we will conceiue them in our mindes ; as that there is no god ; that the word of god is foolishnes , &c. againe we must heare gods word preached attentiuely , & apply , not onely our outward senses , but our mindes also thereto , that so it may enter into our hearts ; for the word of god , working in the heart will discouer vnto a man what be his thoughts : this word ( saith the holy a ghost ) is mightie inoperation , and sharper then any two edged sword , it entreth through euen to the deuiding a sunder of the soule and the spirits , the ioynts and the marrow , & is a discerner of the thoughts and intents of the heart : at the preaching of this word the secrets of the heart of an infidell are discouered ; if all prophecie ( saith b paul ) and there come in an infidell , or one vnlearned , he is rebuked of all men , and iudged of all , and so are the secrets of his heart made manifest , whereupon he falleth downe , and worshippeth god , saying plainly , god is in the prophets indeede . secondly , after examination , wee must pray for the pardon of our euill thoughts ; a plaine commandement of this duty , peter giues to symon magus c pray to god saith he that the thought of thine heart may be forgiuen thee : and vndoubtedly he that hath not grace to pray for the pardon of his evill thoughts , hath not true repentance in his heart . thirdly , we must seeke to reforme our minde of euill thoughts ; this is a further matter then reformation of life : and it is expressely commanded by the holy ghost . d be ye renued in the spirit of your minds , that is , in the most inward and secret part of your soules , euen where the thoughts and imaginations are framed and cōceiued : this duty must be remembred ; for christian religion consisteth not in outward shewes and behauiour , ( though thereby we may giue comfortable testimony of gods inward graces ) but it standes principally in the mind , and in the heart , which must therefore be reformed with the powers and faculties thereof . chap. viii . rules for the reformation of our euill thoughts . sect. 1. our thoughts must be brought into obedience to god. for the reformation of our thoughts , sundrie rules must be obserued : first , that we bring all our thoughts into the obedience of god. euery man will grant that words and actions , must be in subiection ; but i say further , euery thought in the mind must be conceiued in obedience to god , and no otherwaies : salomon c saith , establish thy thoughts by counsell , which may admit this meaning , that a man must not conceiue a thought in his minde , vnlesse he haue counsell and warrant from the word of god so to thinke : and s. paul. saith . f the weapons of our warrefare ( speaking of the preaching of the gospell ) are not carnall but mightie through god to throw downe holds , casting downe the imaginations , and every thing that is exalted against the knowledge of god , and bringing into captivitie euery thought to the obedience of christ ; giuing vs to vnderstand , that those who submit themselues to the ministrie of the word must be of this mind not onely to be conformable therevnto in word and action , but in every thought of their minde , euen those must bowe the knee to christ : howsoeuer with men we say thought is free , yet with god it is not so ▪ and indeed he which hath effectually receiued the grace of christ , will endeauour to yeild obedience as well in thought , as in word and action : whatsoeuer things are true ( saith g paul ) whatsoeuer things are honest , whatsoeuer things are iust , pure , and pertaine to loue ; whatsoeuer things are of good report , if there be any vertue , if there be any praise , ( he saith not onely doe h these things , but ) thinke on these things , where the commandement is plaine , that a mans thoughts must be holy , pure , iust , and of such things as are praiseworthy and of good report , that so they may be conceiued in obedience to god. sect. 2. of the guarding of our hearts . the second rule for the reformation of our thoughts , is giuen by salomon i keepe , or countergard thy heart aboue all watch and ward , that is guard and keepe thy heart more thē any thing that is watched or guarded , whether citie , house , treasure or such like ; and the reason adioyned sheweth the necessities of the rule ; for out of it come the issues of life . in the right guarding of the heart , three duties must be performed : first we must couenant with our outward senses , resoluing fully with our selues by gods grace , that none of them shal be the instruments , the beginning or occasion of any sinne in heart , or life . this couenant k iob made with his eies , not to looke vpon a maid , to lust after her : and david l prayed the lord to direct and keepe his eies from beholding vanitie : now looke how these holy men dealt with their eyes , so must wee proportionably deale for all the outward senses of our body ; bynding them all , after their example , from being the meanes of prouocation to any sinne : this dutie is most necessarie , for the outward senses be the doores & windowes of the soule , and vnlesse good care be had thereto , the deuill will enter in by them and fill the soule with all corruption . secondly , we must obserue our euill thoughts , and at their first arysing , stop and restraine them , not suffering them to take any place in our hearts : this is a speciall meanes to preserue and guard the heart ; for frō the thoughts proceede all bad desires , corrupt affections , euill words & actions : the minde must first conceiue before the will can desire , or the affections bee delighted , or the members of the bodie practise any thing , so that whatsoeuer is of a loose life , and bad behauiour , it commeth from the prophanesse of his heart in evill thoughts : neither can it bee hoped that any man should reforme his life that will not guard his heart , and keepe his mind from wicked imaginations : the deuill cannot worke his will vpon mans affections , or preuaile ouer mans will but by thoughts , & therefore it is necessarie , that the first motions of euill in the minde bee restrayned at the beginning . thirdly , wee must with all care cherish and maintaine every good motion of gods spirit that is caused in vs by the ministerie of the word , or by the aduise of gods children : for these are the sparkes and flames of grace , which paul meaneth when he saith , m quench not the spirit . sect. 3. of the eleuation of the heart to god. thirdly , for the reformation of our thoughts wee must often vse eleuation of minde and heart to heauen , where christ sitteth at the right hand of his father . thus did dauid vnto thee , a oh lord , doe i lift vp my soule : and paule , saying of himselfe & other christians , b that they had their conversation in heauen , signifieth thus much , that not onely their studies and meditations , but also their dealings in the worlde were heauenly . s. iames c bids vs , drawe neere to god , nowe which way should a poore wretch here below , drawe neere to god , but by lifting vp his heart to the throne of grace in heauen , that so god in mercie may drawe neere vnto him by grace ? the lord hath instituted in his church the vse of his last supper , wherein the giuing and receiuing of bread and wine doth represent and seale vp vnto vs our communion and participation of the bodie and blood of christ giuen for our redemption : now the principall action on our behalfe therein required , is this eleuation of the heart vnto god , as well for the contemplation of gods infinite mercie in christ , & of christs endlesse loue to vs , as for the application of his merits to our owne soules by the hand of faith , as also for the spirituall resignation of ourselues in soules and bodies , by way of thankfulnes , to him that hath redeemed vs. further touching this eleuation wee must remember , that it ought to be our continuall and ordinarie action vnto god : for as it is with him that keepes a clocke , vnlesse hee doe euery day winde vp the weights , which are alwaies going downeward , the clocke will stand ; so it fareth with vs ; our hearts are euer drawing towards the earth , and the thinges heere below , by reason of that bodie of sinne d which hangeth on so fast , and presseth downe ; and therefore wee must endeauour by gods grace continually to lift them vp to heauen : the apostle bids vs , e pray continually , not that wee should doe nothing else but pray , but his meaning is , that wee should euery day , and euery part of the day so oft as iust occasion is offered , lift vp our hearts vnto god. but of all other , there be three especiall times wherein wee must vse this heauenly elevation : first in the morning , by prayer , thankesgiuing , or both , before the cogitations of any earthly affaires come into our mindes , that so we may giue vnto god the first fruits of our thoughts euery day . secondly , in the euening before wee lay downe our bodies to rest , for who knoweth when hee layeth himselfe downe to sleepe whether euer hee shall rise againe aliue ? thirdly , at any other time of the day , wherein wee receiue any blessing from god temporall , or spirituall , or doe feele our selues to stand in neede of any of his gifts , or graces ; for seeing euery good gift comes from him , is it not reason we should giue this glorie to his name ; to lift vppe our hearts to his throne of grace , whensoeuer wee receiue or expect the same from his bountifull hand ? sect. 5. of the assurance of our particular reconciliation with god. fourthly , for the reformation of our thoughts , we must labour to be assured in our hearts by gods spirite , of our particular reconciliatiō with god in christ. this is that knowledge of the loue of god which passeth knowledge , for which paule , f bowed his knees vnto the father of our lord iesus christ , in the behalfe of the ephesians : in regarde hereof paul g estemed al things losse , yea to bee drosse and donge . nowe when this assurance is settled in our hearts , it will purifie not onely the will and affections , but also the first motions and thoughts of our mindes : hee that hath in himselfe this hope ( saith , h s. iohn purifieth himselfe as god is pure . for when a man shall bee truly perswaded in his heart , that of a vile sinner , euen the child of wrath , he is made the child of god , and a vessell of honour acceptable to god , enioying his loue , and fauour in christ , then will hee reason thus with himselfe , hath god of his endlesse mercie vouchsafed to receiue mee into his grace and fauour , that otherwaies should haue beene a fyrebrand of hell for euermore : oh then , howe should i suffer my minde , my will , and affections , to bee any longer the instruments of sin , whereby i shall displease so gratious a god , and cast my selfe out of his loue and fauour : nay , but i will imploy my soule which hee hath redeemed with all the powers and faculties thereof , as weapons of righteousnes for the aduancement of his glorie . sect. 5. of spirituall consideration . lastly , if wee would reforme our thoughts , wee must giue our selues to spirituall consideration or meditation . by spirituall consideration i meane any action of the minde renued and sanctified , whereby it doth seriously thinke on those things which may further saluation . this consideration i call spirituall , to distinguish it from earthly plotting care , whereby naturall men shew themselues wise & prouident for the thinges of this life , though in the matters of god which concerne saluation , they bee blinde and ignorant . also i adde , it must be an action of a minde renued and sanctified , because the naturall man perceiueth not the things of the spirit of god , they seeme foolishnes vnto him , and therefore he cannot giue his minde vnto them . nowe the excellent vse of this rule will plainly appeare by the fruitfull practise of it in the prophet dauid : for what was more vsuall with him then spirituall and heauenly meditation ? sometime vpon i god himselfe ; sometime k on the workes of god ; sometime l on his owne waies : and m continually on gods word : now sanctifying this dutie by praier , as it is plaine hee did continually , psal. 19. 14. let the meditation of my heart , oh lord , bee acceptable in thy sight : hence it came to passe , that hee professed an n hatred vnto vaine inuentions , which are the proper effects of an vnreformed minde : and on the contrarie , by this godly practise he o got more vnderstanding thē his teachers ; yea hee attained to this excellent state of a renued minde , that p his raines , whereby hee meanes the most secret part of his soule , taught him in the night season . and in reason wee may perceiue the truth heereof : for seeing contraries doe mutually expell one another , what can be more effectuall to purge the minde of euill thoughts , then to exercise the same with spirituall considerations : for when through the blessing of god , these shall take place , the other must needes bee gone : in regarde whereof it shall not be amisse somewhat to insist in the handling of them . chap. ix . of spirituall consideration concerning god. sect. 1. of the consideration of gods presence . spirituall considerations seruing for the reformation of our thoughts , doth either concerne god , or our selues . that which concerneth god containeth many branches , but i will insist in foure especially . first , touching gods presence , wherby a man doth thinke and so resolue himselfe , that wheresoeuer he is , he stands before god , and that all his thoughts , wordes , and deedes are naked in gods sight : dauids heart was filled with this consideration , when he penned the 139. psalme : for that whole psalme from the beginning to the ende serueth to expresse this holy cogitation of gods presence : the like impression must wee labour to haue in our hearts touching gods presence : for it is the most notable meanes , to cleanse the heart from euill thoughts , to restraine the will and affections from wicked delights , and to keepe in order the whole man , causing him to stand in the awe of gods commandements . dauid saith , * the feare of the lord is cleane ; meaning thereby , that that man which hath the feare of god in his heart arising from this consideration of gods presence , hath a cleane and pure heart . this consideration also is a notable meanes of comfort in the time of trouble and danger : hence david * saith , ●hough i walke through the valley of the shaddow of death , i will feare none euill : for the lord is with me : and hence it was that d he would not be afraid for tenne thousand of the people that should rise vp against him . sect. 2. the consideration of gods iudgements . the second consideration touching god , is of his iudgements , not onely those which were done of old , and are recorded in the scripture , or other histories ; but euen his late iudgements which wee behold , or heare to fall vpon kingdomes , townes , particular houses , and persons , must we carefully lay vnto our hearts . of the want hereof the lord complaineth among his people saying , d the whole land lieth wast , because no man setteth his minde on it : giuing vs to vnderstand , that the neglect of due consideration of gods iudgement brought desolation to the whole land , and therefore the want therof is a maine and grieuous sinne , bringing further iudgements with it . god hath sundry times sent his iudgements among vs ; generally by plague , and famine ; and particularly on sundrie families , and persons ; but who regardeth them ? wherefore vnlesse wee will double gods iudgements vpon vs , let vs remember our dutie , and seriously thinke vpon them . and that this consideration may be profitable vnto vs , we must doe three things : first , we must carefully obserue , marke , and remember them : psal. 119. 52. i remember thy iudgements of old , o lord. the lords people were much wanting therein , as psal. 78. 11. 42. secondly , we must apply them to our owne person in particular , so as the thought thereof may make vs afraid , though they befall others . when c habakuck in a vision saw the iudgements of god , which were to come vpon the chaldeans , the consideration thereof was so powerfull with him , that it made him tremble and quake in a familie when the father beateth his seruant the child feareth ; and when one child is beaten , then all the rest crie : euen so when god our father powreth downe his iudgements , though vpon the heathen , yet wee must feare ; but when any of his children are afflicted , it must strike soare to our hearts . thirdly , we must make vse of gods iudgments that light vpon others , by applying them to our selues . when certaine men brought newes to our sauiour christ of an heauie iudgement vpon some f galileans , whose blood pilate had mingled with their owne sacrifices , immediately our saviour labours to bring them that told him to make vse thereof for their owne good , saying , that thereby they ought to be mooued to repentance : for they that were slaine , were no greater sinners then the rest : and therefore except they who told that newes did amend their liues , they should also perish . so that whensoeuer we see or heare of any iudgement of god vpon others , wee must thereby be mooued to repent : and thus doing , we shall come to a right consideration of gods iudgements . sect. 3. the consideration of gods word . the third consideration concerning god , is of his word . dauid maketh it the propertie of a blessed man , g to meditate in the law of god day and night : and he professeth of himselfe , that h it was his meditation continually : yea oftentimes he promiseth to i meditate in gods precepts , to k delight in gods statutes . this is l maries praise , that shee kept in her heart sundrie things which iesus spake . and so ought euery child of god , high or low , daily and continually to meditate in the word of god. but , alas , this dutie is little knowne and lesse practised : men are so farre from meditating in gods word , that they are ignorant of it . among many families you shall scarse finde the booke of god : and such as haue it , for the most part , doe little vse it . the statutes of the land are by very many searched out diligently , but in the meane time the statutes of the lord are litle regarded : oh that men knew the sweete comfort * of the scriptures , then certenly they would account their meditation therein o the ioy and reioycing of their heart . now the right consideration of gods word consists in three things : first , we must obserue the true sense , and meaning of that which wee heare , or read ; secondly , we must marke what experience we haue had of the truth of the word in our owne persons ; as in the exercises of repentance , & inuocation of gods name , and in all our temptations : this is a speciall point in this meditation , without which the former is nothing . thirdly , we must consider how farre forth we haue beene answerable to gods word in obedience , and wherin we haue beene defectiue by transgressions . againe in the word of god , there bee both commandements , and promisses : the consideration of gods commandements is a notable meanes to direct , & moderate , not onely our words , and deedes , but also our secret thoughts and desires : for if before we thinke , before we will , or speake any thing , we would first consider that god cōmands vs to think , to will , and speake thus and thus ; this would mightily stay , and suppresse in vs all corrupt thoughts and desires , all euill words , and actions : the promisses of god likewise duly cōsidered would greatly further vs in good thoughts : for to them that think on good things , shall be mercie and truth . prov. 14. 22. the cause then why many that know the will of god , so much faile in particular obedience is because that with their knowledge , they doe not ioyne this serious consideration of gods commandements , and promisses , and apply the same to their occasions . sect 4. the consideration of gods workes . the fourth consideration cōcerning god , is of his workes : for as dauid saith , c the workes of the lord are great , and ought to be sought out of all that loue him . this consideration bindeth vs to enquire , and search what be the workes of god toward vs ; his worke of creation , his providence , preseruation , with all other his workes of mercie and iustice in vs , and vpon vs : whether ordinary : or extraordinary : the prophet d isay denounceth a woe against those that had the harpe , and vyoll , timbrell and pype , and wine in their feasts , and regarded not the worke of god , nor considered the worke of his hands ; whereby we may see that the neglect hereof , is a grieuous sinne , and yet it is the commō sinne of this age . now for the better performance of this dutie , wee must thus proceede ; first we must consider our creation , how the lord gaue vs being , when we were nothing ; and how he made vs reasonable creatures , & not brute beasts , yea , he created vs in his owne image , when as he might if it had so pleased him , haue made vs toades , & serpents : secondly , we must consider his good providence ouer vs , howe he hath preserved our life from time , to time , and saued vs from many dangers : and his great patience must not be forgotten , how he hath spared vs from the righteous iudgements of our sinnes ; hee might haue cast vs into hell , in our mothers wombe , or so soone as wee were borne for our originall sinne : but hee hath giuen vs a large time of repentance . heere also wee must consider his exceeding fauour in the time and place of our birth , and life : hee might haue suffered vs to haue beene borne among infidels : but behold wee were borne in the bosome of gods church : hee might haue depriued vs of the meanes of our saluation , his holie worde and sacraments ; but in his tender mercie hee hath vouchsafed them vnto vs , to bring our soules to life . hee might haue , b hardned our hearts against his feare , and blinded our eies against his light , c but yet he hath enlightned our mindes to knowe his truth , and softned our hearts causing vs to crie vnto him for the pardon of our sinne ; he might haue d giuen vs vp to a reprobate sense , when wee swerued from his testimonies , and reguarded not the knowledge of his will : but loe , as a louing father he hath often e chastened vs. for our profit , that wee might bee partakers of his holines : hee might haue left vs comfortles vnder the reproch of the wicked , but hee hath vouchsafed vs his spirit , for our euerlasting comforter . thus must we dulie consider of all these wonderfull workes of god towardes vs , and not like the men of this world , thinke on nothing but pastimes , honours , and commodities ; this will bee a notable meanes to keepe our hearts from euill thoughtes : for whose heart will not relent towards his god , that so many waies hath tasted of his bountie towardes him ? yea , this consideration will bee an exceeding stay and comfort to our soules in the daie of trouble , and distresse : so salomon saith : a beholde the worke of god , and in the day of affliction consider : a naturall man cannot away with trouble , if sorrowes encrease vpon him , hee is readie to make away himselfe , which comes of this that he can not consider the workes of god , for he that can rightly meditate on gods goodnesse towards him in all his workes , shall be able with patience to support his soule vnder the greatest crosse . a practise heereof we may see in dauid who being in a most greeuous temptation , so as he cried out , b is the lords mercie cleane gone ? hath he forgotten to be mercifull , &c. did yet recouer himselfe by the consideration of gods former workes of mercie , and of his c wonders of old , whereof he had experience in his owne person . chap. x. of spirituall considerations which concerne our selues . sect. 5. the consideration of our owne personall sinnes . the considerations which respect our selues are six : first , we must cōsider our owne personall sinnes ; as well the corruptions of our hearts , as the actuall transgressions of our liues . this was dauids practise ; d i considered my waies saith hee ) and turned my feete , into thy testimonies . the iewes likewise in their great affliction , stirred vp themselues to this dutie , saying one to another ; e come let vs search , and trie our waies , and turne againe vnto the lord. in this consideration of our sinnes , wee must doe three things : first , seriouslly call to minde in what manner wee haue sinned ; whether of ignorance or of knowledge , of weaknesse through infirmitie or of wilfulnesse through presumption : secondly , we must dulie waighe the greatnes of our particular sinnes , euen of the least of them , remembring this , that by euery sinne wee commit , gods infinite maiestie is displeased , and his iustice violated : thirdly , wee must consider the number of our sinnes ; which wee shall neerest attaine vnto , by searching out our thoughts , our wills , & affections , our words , & actions , all which being diligently obserued , will make vs crie out , that they bee in number as the haires of our head , and the sands by the sea-shoare . quest. but what if a man haue truely repented him of his sinnes , must he still vse this cōsideration of them ? answ. yes verily , although he bee assured of the pardon of them : so did dauid after nathan tould him thy sinnes are forgiuen ; hee penned the 51. psalme , and when hee was high in gods fauour , he prayed still for the f pardon of the sinnes of his youth : for howsoeuer god in mercie put our sinnes out of his remembrāce vpon our true repentance , yet we must neuer put them out of our remembrance , so long as we liue in this world ; because the consideration of them , though they bee pardoned , is a notable meanes both to mooue vs to renewe our repentance , and also to make vs watchfull against sinne in time to come . sect. 2. of mans miserie through his sinnes . secondly , wee must consider the miserie into which euery one is plunged by nature through adams fall , and his owne sinnes . this was iobs meditation , saying , g man that is borne of a woman , hath but a short time to liue , he is full of miserie : and so goeth on most notably describing the miserie of man : yea , this was salomons consideration in the whole book of ecclesiastes , from the beginning to the end . nowe that this consideration may take place in our hearts , wee must enter into a particular view of this our naturall miserie : the principall branches whereof bee these : first , a separation from all fellowship with god : for as isai h saith , our sinnes haue separated betweene god and vs : and this is the speciall part of mans miserie . secondly , societie and fellowship with the damned spirits , the deuill and all his angels ; standing in this , that man by nature beareth the image of the deuill , and withall performeth seruice vnto him in the practise of lying , iniustice , crueltie , and all manner of sinne . thirdly , all manner of calamities in this life , as ignominie in good name , paines and diseases in the bodie , losses , and damages in friends , and in all temporall blessings whatsoeuer . fourthly , the horrour of a guiltie conscience , which is in it selfe the beginning of hell torments : for it is our accuser vnto god , our iudge to giue sentence against vs , and the very hang-man of our soules to condemne vs eternally . fiftly , the second death , which is the full apprehension of the eternall furie of gods wrath , both in bodie and soule eternally . this consideration must be often vsed of euery man , to mooue him to repentance , and it is very effectuall thereunto : for if we doe but consider howe a man for the paine of one tooth , will be so grieued , that hee could wish with all his heart to be out of the worlde , that his paine were ended ; oh then how great shal we think the apprehension of the full wrath of god to bee , seazing not vpon one little member , but vpon the whole man both bodie and soule , & that for euer ? no tongue can expresse , nay no heart can conceiue the greatnes of this terrour , and therefore it must be an occasion both to beginne and encrease true repentance in vs dailie . sect. 3. of our owne particular temptations . thirdly , wee must consider our owne particular temptations wherewith wee are most assaulted through the malice of sathan , and our owne corruption . bee sober and watch ( saith i peter ) for your aduersarie the deuill goeth about like a roaring lyon , seeking whome he may deuoure . this was paules practise towards the incestuous man , whom hee had enioyned to bee excommunicate , for after he heard of his repentance , hee gaue direction that hee should bee receiued into the church againe , least hee were swallowed vp of ouer much heauines , and so sathan should circumvent them : for ( saith k hee ) wee are not ignorant of his enterprises . if forraigne enemies should seeke the inuasion of our land , not onely our magistrates , but euerie ordinarie man well affected to his countrey , would bethinke himselfe what coast were the weakest , that thether present defence might bee sent to keep out the enemies ; euen so , seeing the deuill doth assault vs daily , wee must enter into serious consideration of our thoughts , wills ; and affections , and see in what part we bee most weake , and in what inclination satan may most easily preuaile against vs , which we shall best espie by obseruing the sinnes of our liues ; and this will make vs arme our selues against him by gods grace , euen in the weakest parts , that hee breake not into our hearts , to the ruine of our soules . this consideration concerneth all men , not onely the dissolute and sinnefull , but euen those that haue receiued most grace . it were infinite to goe through all the temptations of satan ▪ consider this one for all , whereby he kills many a soule ; through the whole course of mens liues , he laboureth to fill their hearts with carnall securitie , and to bring them to neglect the ordinary meanes of saluation ; this done , he seekes to keepe them in this estate all their life long : but in the end he takes an other course , for when death approcheth , then he seekes to strike their mindes with obliuion of gods mercies , and to fill their soules with terrours in regard of their sinnes , and of gods iudgements due vnto them ; that so bereauing them of all hope of mercie , he may bring them to finall despaire : wee therefore beeing forewarned of his deadly fraud , must seriously bethinke our selues of this temptation , and cast with our selues euery day how to auoide it . this we shall doe if we shake off carnall securitie , and negligence in the meanes of our saluation : and prouide betimes for the assurance of gods loue and fauour , that when death shall come , wee may be free from the terrour of an euill conscience , & haue strong hope , and consolation in christ iesus . sect. 4. of our particular ende . fourthly , we must consider our particular ende . the lord complaineth of the want hereof in his owne people , l oh that they were wise , then would they consider this ; they would consider their latter end . in this consideration three points must be obserued : first , that the time of death is vncertaine , no man knoweth when he must dye : secondly , that the place is vncertaine , no man knoweth where he must dye : thirdly , that the manner of his death is vncertaine , none knoweth by what death he shall glorifie god and therefore that we may not deceiue our selues , wee must thinke that most fearefull , and greivous ends may befall vs , in regard of the bodily payne , and torment , euē then when we little feare or suspect any such thing . this consideration will bee a notable meanes , to stirre vp our hearts either to beginne , or renew our repentance : when wicked m ahab heard of his fearefull end , hee was humbled : and the ninivites beeing told of their sudden destructiō , n repented in sackcloath , and ashes , and turned to the lord. sect. 5. of our straight accompt at the last day . fiftly , we must often consider with our selues , and that most seriously , of that straight account , and reckoning of all our thoughts , words , and actions , which we must make vnto god at the last day of iudgement . this is the principall consideration of all , and the want hereof a fearfull sinne , arguing great negligence , ignorance , blyndnes of mind , and hardnes of heart : if a traveller come into an inne , hauing but one penny in his purse and call for all manner of dainty fare , and prouision , spending sumptuously , will not al men iudge him void of all consideration , sith he hath nothing to pay , when his account is to bee made ? loe , this , or worser is the most mens case , who in this life pursue their profits and pleasures , with all eagernes , they care not how , neuer regarding that reckonning which they must make vnto god , at his terrible day of accounts with all the world : and therefore though the former cōsiderations will not , yet let this take place in our hearts , to mooue vs to a daily forehand reckonning with god in the practise of true repentance , and to imploy the good gifts and blessings we receiue from god , like good seruants , vnto the best advantage of his glorie , that when this account is to be made , we may giue it with ioy , and not with feare . and that this consideration is effectuall to this purpose , salomon teacheth in vsing it as his farewell with dissolute youth , with whome otherwaies he hath little hope to preuaile , saying o goe too thou young man , take thy pleasure in thy youth , yet know , that for all this , thou must come to iudgement . but how powerfull it is with gods child , we may see in paul , p who professeth of himselfe that in regard of this account , he endeauoured to haue alway a cleere conscience towards god , and towards men . sect. 6. of our present estate towards god. lastly , we must seriously consider of our present estate towards god , whether we be in the state of sinne , or in the state of grace ; whether we belong to the kingdome of darkenes , or be true members of the kingdome of christ : it is not enough to bee in the church , but we must be sure , we be of the church ; for many wolues , and goates be in gods fould ; they went out from vs ( saith s. q iohn ) but they were not of vs : and therefore paul adviseth to this consideration , saying , r prooue your selues , whether you bee in the faith or not . the want hereof was the fearefull sinne of the foolish virgins , s who contented themselues with a shew of religion , hauing the blasing lampes of outward profession ; and laboured not for that oyle of true grace , which might enlighten their soules to the fruition of gods glorie : yea , this is the common sinne of this age , men blesse themselues in their good meaning , saying they hope well ; and doe not through search , whether they be true members of gods church or not : now if after tryall it appeare , that true faith and repentance be wanting in vs , which are the seales of adoption in gods children then with all good conscience , we must vse the meanes appointed of god to obteine these graces for our assurance ; the comfort whereof will be so pretious vnto our soules , that we shall abhor to admit such wicked imaginations into our minds , as any way tend to depriue vs of it . these are the considerations which respect our selues ; whereunto if we giue our mindes in a constant course , as also to the former which concerne the lord , obseruing withall the rules before prescribed , through gods blessing vpon our endeauour , wee shall vndoubtedly finde by good experience , that euill thoughts shall not preuaile against vs : but beeing reformed in our cogitations , we shall send out of our mindes as from a cleansed fountaine , such streames of good words and works , through the whole course of our liues , as shall redound to the glorie of our god , the good of our brethren , and the consolation of our owne soules , through iesus christ our lord , to whome with the father , and the holy ghost , be praise in his church for euermore . amen . finis . notes, typically marginal, from the original text notes for div a09465-e160 a pro. 4. 23. b pro. 23. 26. c see acts. 5. ● . luk. 22 3. d moses body , iude 9. e mat. 12. 35. hinc fons boni , & peccandi origo . hieron . ad demetriad . f august . in p● . 148. g psal. 24. 7. h ephes. 6. 2 ▪ i qui , posse di● ipse imperabit ibid. aug. k mat. 6. 24. l quia ●it ibi p●rs aliqua diabolo discedit dens iratus ; & possidet to●u● diabolus . august in ioh. the summe of this treatise . m cant. 6. 1. notes for div a09465-e1230 a isa. 45. 7. b 2. sam. 16. 10. c gen. 45. 5. d 1. pet. 3. 2● . e luk 17. 26. a hab. 32. b rom. ● . ●2 . * 2. pet. 3. 15. d psal. 46. ● e mat. 12. 44 f eph. 4. 23. g tit. 1. 15. h 2. cor 3. 5. i math. 13. 19. k ● . king . 6. 9. ●2 . l 2. king . 5. 26. m act. ● . ● . n 1. chron. 17. 2. 4. o 1. king . 19. 1● . o act. 8. 21 , p act. 13. 10. o isa 6. 3. 16. p rev. 6. 10. r psal. 10. ● . s psa. 14. 1. 1. in whome this thought is . t psal. 14. psal. 10. u rom. 3. how a man by thinking denies god. x gal. 4. 8. y eph. 2. 1● . z psal. 96. 5. g psal. 1● . 3. h amos 6. 3. amos. 9. 10. i phil. 3. 19. k coloss. 3. 5. 1. cor. 4. 4. the fruit of this thought . m 1. ioh. 2. 23. n iohn . 4. 22. 1. bellar. lib. 7 de poenit . c. 7. a rhem. on rom . 8. 17. sect . 4. o rom. 1. 6 a rhem. on ephes . 1. 22. sect . 5. b rhem on rom. 8. 17. sect . 4. c rhem. on 2. co. 1. 11. sect . 3 in officio be 〈◊〉 mari● . in annot . sup . dist . 40. c. s● papa . edit . greg. p 3. ioh. 2 23 examination of this thought . 3. signes of this thought q v. 2. 3. r v. 4. s v. 6. a eccles. 10. 12. b 1. cor. 1. 2● . c v 23. d 1. co● 2. 24. e deut. 29 19. f isa. 5. 19. g 2. pet. 3. 3. 4. fruits of this thought . machavelisme . apostacie . h galat. 1. 6. examination for this thought . a isay. 30. 33. b psal. 126. 1. * 1. cor. 3. 18 * ps. 119. 18. d ioh. 6. 65. * vers . 45. f iob. 21. 14. g v. 1● . h ier. 6. 16. i luk. 19. 14. examination for this thought . a iob. 21. 15. b mal. ● . 3. 14. c psa. 73. 13. examination for this thought . num. 20. 12. b v. 6. c v. ● . d psal. 31. 21. e psal. 116. 21. f psal. 78. 19. 20. g mat. 14. 30. time of this thought . k v. 12. l psal. 77. 7. fruite of this thought . a gal. 2. 20. meanes against distrust . * gal. 3. ●9 a luk. 18. 11. b phil. ● . 3. iud. 1. 7. * iob. 39. 37. d gen. 18. 27. e rom. 7. 24. f matth. 24. 9. ioh. 16. 2. h 1. pet. 4. 3. 4. i danie . 2. 48. k daniel . 1. 9. a gen. 38. 15. 16. b 2. sam. 13. 2. c micah . 2. 1. d amos. 8. 5. q 1. 8. am . 1. 13 14. r v. 15. s 1. sam. 17. 28 t math. 9. 2 v. 4. v act. 2. 13. a isay. 14. 1● . b zeph. 2. ●● . c luke 18. 11. d the hereticall church of rome . e reuel . 18. 71 the danger of this thought . fruites of inward pride . f luk. 1. 51. g iam. 4. 6. h isa. 57. 15. the height of this thought k isa. 14. 14. l daniel . 3 15. m exod. 5. 2. n act. 12. 22. o 2. thess. 2. 4. bellar. de rom. pontil . lib. 4. a deut. 9. 4. b ierem. 2. 35. c rev. 3. 17. d luk. 18. 9. 10. e matht . 9. 18. f luk. 15. 7. examination for this thought . a isaiah . 28. 15. b psal. 30. 6. c luk. 12. 1● . d zeph. 3. 5. e ier. 48. 11. f zeph. 1. 12. g ier. 8. 6. remedie . h iob. 6. 2. 3. i lam. 1. 12. * ionah . 4. 8 ▪ 9 ▪ k prou. 24. 10. l 1. cor. 11. 32 m mich. 7. 9. n psal. 43. 5. * eccles. 4. 8. b 2. cor. 3. 5. c 1. cor. 2. 9. the first good thought wanting . hos. 7. 1. 2. pag. 39. 37. the second good thought wanting . d matth. 24. 38. 39. e gen. 19. 14. f luk. 12. ●● . vers . 20. g mat. 25. 37. the third good thought wanting . h ier. 8. 6. i isay. 44. 16. 17. 19. 20. the fourth good thought wanting . k mat. 25. 18. l ier. 5. 24. m mat. 25. 3. 8. n luk. 10. 27. o gen. 20. 11. bellarm. de grat & lib. arbit . l. 16. c 15. sect . 10. e 2. tim. 3. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f eph. 6. 4. g pro 22. 15. h pro. 29. 15 i ibid. 27. f gen. 18. 19. g gen. 17. 23. h pso : 22. 6. i ier. 13. 23. k psal. 1●9 . l coloss. 1. 21. m 1. cor. 2. 14. n ioel 2. 13. o act. 8. 22. p 1. thes. 5. 23. 1. reason . q deut. 27. 6. r pro. 14. 22. & pro. 15. 26. s mark. 12. 30. 2. r●ason . order of producing actions . 1. examination of euill thoughts . a heb. 4. 12. b 1 cor. 14. 25. 2. prayer for pardon of them . c act. 8 : 22 3 reformation of euill thoughts . d ephes. 4. 23. 1. rule . c prov. 20. 18. f 2. cor. 10. 5. g phillip . 4. 8. h v. 9. 2. rule . i pro. 4. 23. 3. things in the guarding of the heart . k iob. 31. 1. l psal. 119. 37. 2 m 1. thess. 5. 19. 3. rule . a psal. 25. 1. b philip. 3. 20 c iames. 4 ▪ ● d heb. ●2 . ● . e 1. thess. 5. ●● 4 rule . f ephs. 3. 14. 19. g phillip ● . h 1. ioh. 3. 3. 5. rul● ▪ ● . cor. 2. 14. i ps. 119. 55. k ps ▪ 119. 97. l ps. 119. 59. m ps. 119. 98 n ps. 119. 11● o ps. 119. ●● ▪ p ps. 16. 7. * psal. 19. 9. * psal. 23. 4. d psal. 3. 6. d ier 12. 1● c hab. 3. 16. f luk. 13 , 1 , 2 , 3. g ps. 1. 2. h ps. 119 97. i v. 15. k v. 16. l luk. 2. 51. * rom. 15. 4. o ier. 15. 16. c psal. 11. 2. d esay . 5. 11 , 12. b isay. 63. 17. c rom. 11. 8. d rom. 1. 28. e heb. 12. 10. a ecles . 5. 15. 16. b psal. 77. 8. c v. 11. 12. d psal. 115. 59. e lam. 3. 40. f psal. 25. 7. g iob. 14. 1. mans natural miserie branthed out . h isa. 59. 2. i 1. pet. 5. 8. k 2. cor. 2. ● & 11. an ordinarie and yet most dangerous temptation . l deut. 32. 29. m 1. king. 21. 27. n ionah . 3. 56. o ecclesiast . 11. 9. p act. 24. 15. q 1. iohn . 1. 19. r 2. cor. 13. 5. s mat. 25. 3. an history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by henry lawrence ... of our communion and warre with angels lawrence, henry, 1600-1664. 1649 approx. 405 kb of xml-encoded text transcribed from 105 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a49761 wing l660 estc r12895 12933385 ocm 12933385 95724 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49761) transcribed from: (early english books online ; image set 95724) images scanned from microfilm: (early english books, 1641-1700 ; 387:19) an history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by henry lawrence ... of our communion and warre with angels lawrence, henry, 1600-1664. milton, john, 1608-1674. [10], 189, [10] p. printed by m.s. and are to be sold by william nealand ..., london : 1649. title page vignette. the author was assisted in this work by john milton. appeared as: of our communion and warre with angels. 1646. errata on p. 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that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng angels. good and evil. devil. 2002-10 tcp assigned for keying and markup 2002-11 spi global keyed and coded from proquest page images 2002-12 emma (leeson) huber sampled and proofread 2002-12 emma (leeson) huber text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion an history of angells , being a theologicall treatise of our communion and warre with them . handled on the 6 th chapter of the ephesians , the 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. verses . by henry lawrence , a member of this present parliament . london ; printed by m. s. and are to be sold by william nealand in duck lane , 1649. to my most deare and most honour'd mother , the lady lawrence . most honour'd mother , dvring this busy time , in the which our country ( subjected to those calamities , of which by faith we see the catastrophe glorious ) hath beene the stage of so much action , and the field of so many battailles , my lot was cast to be from home , and in this retirement , if i injoyed not the happinesse of his wish , to have otium cum dignitate , leisure with dignity , ( for i pretend but to an excuse ) yet it was without any just cause of reproach , for the warre found me abroad , not sent me thither , and i have beene onely wary without a just and warrantable reason , to ingage my selfe in that condition , from which a providence seem'd to rescue mee . but of all the peeces of our life , wee are accountable for those of our greatest leisure , whereas publike and visible imployment gives its owne account . it was said of cato , that hee conflicted vvith manners , as scipio did vvith enemyes ; the conflict with manners , as it is a kind of warre , from which no condition will free us , so leisure and retirement is commonly the opportunity of it ; for such enemyes will find us soonest in that condition , as on the other side , wee have an advantage by it , to seeke out , and improove all the strengthes , and aides , that are requisite for our owne defence , and the incommodating of our enemyes . in this warre therefore , to which my leisure more eminently expos'd me , and to which also it more fitted & determin'd me , i was diversly acted , according to the severall methods , and occasions of warre , by the great generall of all his people iesus christ , sometimes conflicting with the knowne , otherwhiles persuing the discoveryes of the unknowne corruptions of my owne heart , and others . i found assuredly , that a mans foes vvere them of his ovvne houshold , and that to be delivered from the ill men our selves , vvas to be avovved as a rich and high mercy . but as most warres , that have their rise and beginnings at home , and from within , are not determin'd , and concluded within that circle , but to greaten and assure their party , and prevailing , seeke the assistance of forreigne aides , or find ( at least ) their homebred differences and divisions made use of by neighbouring powers , who while they pretend to helpe their friends , serve themselves , or some third state , to which their proper interests ingages and determines them : so did i conceave , that in this spirituall warre , there were not wanting aides and assistances from without , that were of mighty influence in the businesse of our fighting , and who by stratagems , and methods , as well as by fine force , contributed exceedingly , not onely to the last issue of the warre , but to the successe almost of every battaille . and these , though they were of wonderfull moment , yet me thought were generally little considered , but men terminated their thoughts within the compasse of themselves , or if they went farther , lookt presently , and immediately upon god , ( as in every thing it is an easy and vulgar step from the last effect to the highest cause ) whereas those hoasts of angells , which on either side more immediatly managed and improoved this warre , as they are spirituall and invisible beings , so they passe with us , unseene , and undiscerned , in a great proportion ; and we , who are the subjects of this warre , and whose interests are especially concern'd in it , by not knowing or considering , can neither improve our most active , and most powerfull friends , or enemyes , to our advantage . i was guided therefore by such thoughts as these to the ensuing meditations : and as we usually are more sensible of our enemyes then our friends , so the first designe i had , was to discover what influence the evill angells have upon us , and our actions , what parts they act , & how they communicate themselves to us , and affect us for ill . but as commonly things have not the same place in the execution , which they have in the designe , so i found it necessary in the method of this discourse , to consider first of the angells in their pure naturalls , and then , ( as of the most eminent patterne of angelicall power and influence ) of the good angells , and after that , ( with the due difference of the abate of power and strength which sinne had caus'd ) of the influence , and effects , which the evill angells have upon mankind , which every one experienceth , though few , enough know it or consider it . and because in a subject of this nature , nothing is more easy , then to wander even to the loosing of our selves in the speculative part , i endevoured to remedy that inconvenience throughout , by certaine practicall corollaryes , which might reduce the notionall part of the discourse to the use and end intended , and might let us see how much our interest is concern'd in the right knowing and improoving these mighty spirits . and lastly , because the scripture i first pitcht my thoughts upon in order to these things , furnisht me with proper armes for this holy warre , i judg'd it would be a good accesse to this discourse ( of which also it might constitute a third part ) to shew those armes , and to give what light i could to the right wearing and using of them . for other thinges i , pretend neither to such a method , or language , or what ever else of that kinde , as is wont to begett a reputation with many readers ; for besides the vanity of such affectations in a subject especially so serious , these thoughts were form'd for a more private use , then their present condition leads them to ; nay such thinges as were but necessary , as a division of this discourse into chapters ( of which it was easily capable ) a more correct printing , and some other perfectings of a like consideration , have by reason of the busines of my owne occasion , and a mistake somewhere , beene wanting ; this i pretend to , to magnifie god in those mighty hoasts of spirituall substances , which he manageth wonderfully and differently , for the good of his children ; to gratifie and serve the good angels , who ( if i may judge of others by my self ) have been too little considered , in order to them , or our selves ; and to professe , and ( as much as in me lyes ) to assist , to an irreconcileable , and everlasting warre , with the greatest and most inveterate enemies of god and man , the divell and his angells : and last of all ( which i mention'd in the beginning ) to give one instance , that i have not beene idle in these busy times , nor without the thoughts , and designes of warre , in an age , when warre is become almost the profession of all men . why i inscribe these papers to you , my dearest mother , will neede no larger account then this ; nature and your ovvne goodnesse , have form'd you ablest , to pardon me in any thing , vvherein i shall neede it ; and of all i have knovvne of either sexe , i have mett vvith fevv more diligently inquisitive , or pertinently reasoning of things of a raised and abstracted nature , ( especially vvhich might have influence into the good of another life ) then your self . to which i adde , that i professe to have infinite ingagements , to avovv my self before all the vvorld most honoured mother your most obedient sonne & most humble servant henry lawrence . a treatise of our communion and warre with angells . ephes. 6.11.12.13.14.15.16.17.18 . put on the vvhole armour of god , that ye may be able to stand against the vviles of the divell ; for vvee vvrestle not against flesh and blood , but against principalities , against povvers , against the rulers of the darknes of this vvorld , against spirituall vvickednesse in high places , &c. the great externall cause of all our evills is the divell , who hath such a kinde of relation to our sins , as the holy spirit hath to our graces , saving that hee findes a foundation within us to build upon , matter out of which hee extracts his formes , whereas the holy spirit doth that worke as well as the other , and is put to the paine of foundation worke as well as building . i call him the externall cause in opposition to the working of our owne corruptions , which are our owne properly , and most of all within us . in other respects hee may be sayd to be the internall cause also , for hee mingles himselfe with our most intimate corruptions , and the seate of his warfare is the inward man. now because hee hath a greater influence into us then perhaps wee consider of , and the knowledge of our enemy is of great concernement to the warre wee must have with him , i desire a litle to inquire into this mighty enemy of god and man , that wee may knowe him , and dread him , so farre as to fit us for conflict , and that wee may knowe him and discover him , for hee is a perfect iugler , hee raignes not much when his tricks are discovered , and that wee may knowe him and resist him , if hee shall embolden himselfe to stand his ground as often hee doth . the apostle from the beginning of the 4 chap. had taught them how they should live in generall , first among themselves , then with relation to those that are without , ver . 18. then hee condiscends to particuler duties of husbands and wives , parents and children , masters and servants , and last of all before hee concludes , returnes to that which hee had mentioned in the 3. chap. ver . 16. where hee beggs of god as the most desireable thing in the world , that they might be strengthened according to the riches of his grace in the inner man : heere hee turnes his prayer into an exhortation , wherein hee provokes them to be strong in the lord , and in the power of his might , ver . 10. that is to say , though you have all faith and all knowledge , and worke well , yet you must persevere , yee must goe on , and you must doe it with strength : it is a great matter to come into the lists , but it is great to runne also , and to fight when you are there , for you shall meete with those that shall oppose you and conflict with you , therefore be strong in the lord , and in the power of his might , that is with the lord by his spirit , which is his mighty agent shall worke in your hearts ; be not strong in your owne strength , in your owne purposes , in the freedome of your owne wills , so was peter , who got nothing by it , but in the lord , his spirit can strengthen , can raise , can confirme you . ver. 11. put you on the whole armour of god ; god is able to preserve you , but hee will doe it by your fighting , and your armour must be sutable to the hand that wields it , which is the spirit of god in you , and the enemy it conflicts with , which is the divell : againe , it must be the whole armour , if you want any one piece , that place will be exposed to danger , also , all , for offence , and defence , that you may save your self by destroying your enemy , that yee may bee able to stand against the wiles of the divell , that is , that yee may hold your ground though you should receive wounds , and thrusts yet that you may not give way , as ver . 13. that yee may withstand in the evill day ; the day of temptation is an evill day , a day of trouble , a day of tryall , and often in respect of the event , evill , therefore deliver us from evill : and having done all to stand , that is , if you doe all in this fight god commaunds you , and omit nothing , by the vertue of god , you will stand , but there is no dallying with such an enemy , your standing must be a fruit and result of doing all . the wiles of the divell ; the word is methods , that is , the divell like a cunning fencer hath his faints , knowes how to take his advantages , and like a great commaunder hath his stratagemes , by which hee doth as much as by fine force , and these are well laid , there is a method in them to make the worke the surer , one thing depends upon another , and all contribute to make the result firme . for wee wrastle , that is , de conflictu , est sermo , non de ludo , we speake of conflicts , not of play , or sport ; not against flesh and blood , that is , that which wee have onely in our eye is flesh and blood , wicked men that wounds us and persecute us , where note , that god calls all wicked men , all the enemies of his church , but flesh and blood ; now they are the most perishable things when god will blowe upon them , for all flesh is grasse ; though the enemies be never so great and mighty , they are but as grasse and stubble . or secondly flesh and blood , by which may be understood your carnall lusts , the concupiscence of the flesh , and the boyling and ebullition of the blood to anger , and all passions , it is not so much , or it is not especially against these you wrestle , but rather against him that acts them , and makes use of them to your ruine and dis-advantage , which is the divell , and this hee may perhaps speake against the opinion of the heathen , who understood not the operation of the divell , but thought all our conflicts was against internall passions . but against principalities , hee seemes to describe the divels heere which are our enemies , first from the principality of their nature , by which the eminency and raisednes of their nature in respect of this visible world is set forth , that as the state of princes differ eminently from other men , so the nature of divells , as princes , excells the nature of men and of all visible things . against powers ; hee calls them powers simply without any addition to shewe the eminency of their power , aswell as of their natures , that as they have a nature , farre above flesh and blood , fitted for great things , so they have a power sutable and fitted to act this nature , as may be seene by their effects , both upon us and upon the world , though wee are not so to judge of their power as the manichees , who feigned two supreame powers a good and a bad ; which conflicted perpetually each with other , for their power falls as farre below gods , as it is above us , and infinitely more . against the rulers of the darknesse of this world : heere the divels are described from the universall dominion they have in this world ; they are called the rulers of the darknesse of this world , to shewe what the divell is conversant about , all his worke is to bring in darknes , and to shewe principally the seate of his empire : hee is not the ruler of the world , that is gods territory , but of the darknes of this world , the children of darknes ; though hee ceaseth not to interpose , and excercise rule , even over the children of light , and within the saints , so farre as darknes possesseth them . it is also called the darknesse of this world , to shewe the terme of his empire ; it is but in this life , in another himselfe shal be subject to darknes , and eternall torments . against spirituall wickednesse in high places : beza translates it spirituall malices , the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirituallnes of evill and wickednesse , carnall wickednesses are inferiour to spirituall wickednesses , which occupieth the highest part of the soule , which possesses the understanding more , and are not laid out in carnall passions , and concupiscences , so as the divell hath a most excelling malice . hee layes out himselfe in the excercise of , and provoking us to the most spirituall wickednesses , though hee is in the other also , and labours to make even carnall sins as much spirituall as is possible , by causing them to be acted against light , and against love and engagements . in high places ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : beza translates it , in sublimi , on high , that is , in high places ; your enemy hath the advantage ground , hee is on high , hee hath gained the hill , hee is in the aire , how mighty an advantage this is in a combate you knowe , but it signifies in heavenly , as in the margent of your bookes , which may have relation aswell to things as places , and then it shewes the things about which his malicious studyes are conversant , that is to take all heavenly things from us , and to deprive us of what ever is heavenly . and now what say you to your antagonist , heere is a dreadfull enemy formed already , you have heard fables of giants , heere is a gyant indeed , great in subtilty , excellent in nature , mighty in power , large in dominion , above all , eminent in ill and malice ; wee are apt to feare onely , what wee see , but invisible things are the best and worst , they are the greatest , as our originall sin which wee see not but by its effects ; and this great invisible prince that casts so many darts at us , the blowes of which wee feele , but consider not the hand that gives them , whence comes all our mischeife : i would set out this enemy a litle in his owne coulours , that wee may knowe him , and knowe how to deale with him , wee shall surely finde him as blacke as wee can paint him , the ignorance of our evills may cover them , but not relieve them ; let us knowe him , and wee shall knowe how to deale with him , there is strength and might in iesus christ , god hath but raised him up as pharoah to make his power knowne upon him , wee have weapons can reach him , and an arme strong enough , but wee must arme our selves , but wee must use it , wee shall overcome , but wee must fight . put on therefore a firme courage , for before all be done your enemy will appeare extreamely blacke , and dreadfull , and yet to comfort you , greater is hee that is in you , then hee that is in the world . now for a more perfect knowledge of this great enemy , wee will launch a litle into that comon place , of the nature of angells , yet keeping neere the scripture and not departing from our assured rule , the word of god , nor intending so large a compasse of discourse as the thing will beare , though the knowledge of it is of very great use in many respects , but so farre forth as it may afford a full light , to the discourse wee have undertaken . and first , how excellent soever their nature is , that they are creatures , there is no question , though aristotle will needs have them eternall substances , a thing altogether derogatory to god , who onely is eternall , and therefore as the first cause , must needs be the former and maker of all other things : it is true that moses doth not particularly describe their creation , accommodating himselfe to the rudenesse , and ignorance of that time , in which hee writ , and therefore particularizes onely in visible things . but that they were created wee have cleare scripture for it , coloss. 1.16 . for by him were all things created , whether in heaven or earth , visible or invisible , whether they be thrones or dominions , or principalities , or powers , all things were created by him and for him : wee shall not insist heere upon the particuler titles , but you see heere creation of things in heaven , aswell as in earth , and invisible , aswell as visible , so psal. 148.5 . let them praise the name of the lord , for hee commanded and they were created . what was created ? all that hee had named before , the heavens and the angells . hee begins with the first and most eminent peeces of creation : if you aske when they were created ? certainely not before the created matter of the visible world , for moses saith , in the beginning god created the heavens and the earth ; if they had bene therefore created before , there should have bene a beginning of time , and working before that ; besides it s said god wrought all his workes in sixe dayes , and rested the seaventh . if you aske what day they were created ? in all likelyhood , the first day with the supreame heaven , in respect of the similitude of their nature ; they give also another reason job . 38.7 . when the morning starres sang together , and all the sons of god shouted for joye , because they seeme there to applaud god in the workes of his creation : vizt , when the highest heavens and first matter was created , out of which other things was formed . 2. these excellent creatures are true substances , and doe really exist , contrary to the opinion of the saduces , that denied angells and spirits , that is , that thought by the name of angells was meant nothing but good or ill inspirations , or motions , or els the wonders and apparitions which were wrought by god ; but nothing is more absurd then this for . first they were created , therefore they were substances and not accidents in another subject . 2. they are endowed with understanding and will , by virtue of which they were capable of sinning , and departing from the truth , of obeying , or standing out against god. 3. from their office they appeare before god , they serve god , wee are commaunded to make them our patternes , they come to us , admonish us of gods will , they teach , protect and comfort us . 4. from their apparitions and services , they appeared often to the fathers , they wrastled with iacob , eate with abraham , carry the elect into abrahams bosome , they gather the dead at the day of judgement , and wee shal be like the angells ; also christ was said not to take upon him the nature of angells , and paul chargeth timothy before christ and the elect angells , and christ is said to have a name given him above the angells : lastly to give a ground out of philosophy , aristotle saith that to the perfection of the world it is necessary that there should be three sorts of substances , invisible , visible , and partly invisible and partly visible , as if hee had hit ( as indeed hee did ) on gods creation : the second are the heavens and elements , and compositions out of them , the last are men , which have an invisible soule , and a visible body , and hold the middle , the first therefore must be the angells : if you aske as an appendix to this , whether the angells have bodies , or are altogether incorporall , it is a question controverted betweene the philosophers , the schoolmen , and the fathers ; the platoniste would have them have bodies , to which many of the fathers adhere ; aristotle and the schoolmen would have them altogether incorporall , the reasons on both sides are not unworthy considering , if one would amuse themselves in that , out of which the scripture gives no issue , i will not trouble you with it , onely this , its safe to say , that they are not essences so simple as they are altogether uncapable of composition , it is onely proper to god to have his being and essence or substance the same ; angells are mutable , they consist of an act which they are , and of a power into which they may be reduced , it is one thing in them to be simply , and another thing to be indued with understanding and will , to be and to be good , to be and to be wise , god onely is i am , uncapable of any change , as of any composition ; to say god were an angell , were a derogation , as to say hee were a body , unlesse you should meane by a body , a substance , as tertullian did , and so called god a body , that is , a substance : but if they have any such composition , as may be called a body , it is certainely of the greatest finenesse and subtilty a spirituall body , and therefore not like to be of that grossenes that either the aire is , or those heavens that are framed out of the chaos , but neerer the substance of the highest heavens , which seeme to have bene made at the same time : to conclude , it will be safe to say that in comparison of god they are bodies , in comparison of us they are pure and mighty spirits . from this that hath bene said in generall , of the nature of angells , consider by way of corrollary . first in that these blessed substances are creatures brought with you by god , out of the same wombe of nothing , and raised from that lowenesse to the height and dignity they possesse , how great then is that god that can make and forme such beings from nothing . wee praise workemen that with all accommodations of instruments and matter can produce something worth the looking on , but nothing and something are all alike to god ; also hee can make of one lumpe a vessell of honour , as easly as of dishonour , if the workman be to be esteemed by the worke ; consider these mighty pieces , and who made them , breake into an admiration and blessing of god , as david did psal. 104.1 . blesse the lord , o my soule , o lord my god thou art very great , cloathed with honour and majesty , why hee was able to forme and create those mighty things and among them the angells , ver . 4. who maketh his angells spirits , his ministers a flame of fire , where ( by the way ) hee gives you their nature and office , for their nature they are spirits raised and excellent , for that office , they are ministers . 2. but secondly if god created them , then feare them not hee hath a hand over them still , hee that bounds the sea , will bound the divells , they are reserved in chaines , as well to their effects , as to their punishments , they cannot breake loose nor get beyond their tedder : on the other side there are good ones amongst them , which shal be ordered to your advantage by this maker and creator of them , who mindes us as well as them , and mindes them for us , of which wee have a good pledge in iesus christ , who tooke not on him the nature of angells , but tooke on him the seed of abraham , our nature and surely all creatures shall subserve to that composition of which god is a part . 3. if god created the angells , feare no lowenesse , god can raise you high enough in a minute , can you imagine almost greater termes of distance , then from nothing to an angell , wee suffer many graduall changes in our bodies and soules , but god can raise us in a moment , if hee please , to the highest pitches of grace , or comfort , and prosperity . 4. how great is that love to piece up with much care , and paines such vessells as wee are , who could in a moment cast new ones of a better forme , and fill his house with angells ; but hee loves our tribe , and hath condiscended to us , and done more for us then for the angells . 5. you see reason to consider of the angells not as inspirations , motions , fansyes , or phantasmes , but as of reall substances , and existences , mightie spirits , that in the frame of the world and order of nature come neerest god , and possesse the next place to him , for so they are , and as such are the immediate instruments of god , which have ever had much to doe with the sonnes of men , though sometimes in apparitions more sutable to our nature , sometimes in a more spirituall converse , more agreeable to their owne nature , but ever they have bene beingh that have had and still have , a great part to play , and therefore as the good angells are of more use then wee consider , so the evill ( which is to our purpose especially ) are most powerfull and malignant substances , farre above the capacity of flesh and blood , carrying themselves rather as princes and powers , and dominions , and being acted with the greatest malice , are alwaies watching , alwaies tempting , alwaies observing , ever ( if wee looke not to it ) ruining and destroying us , warring with weapons sutable to our complexions and lusts , betraying simple soules with their methods and wiles , so as without a great power of god , wee shall not be able to escape them : the not considering of this enemy gives him a mighty advantage , wee hope in some measure to unmaske him . wee have considered two things already concerning the nature of angells in generall , first that they are creatures , secondly that they are substances and have made use of both : wee shall now consider their mutability , or immutability . and first wee say that as it is peculier to god onely to be without beginning , so it belongs to god onely to be without change , or shadowe of change , and that the angells as creatures are reduceable to nothing , by the same hand that made them , so as though there be no passive principle in them , by which they may be called corruptible , or mortall , yet in respect of an active power of god , upon which their being and life depends , they may be called corruptible , and mortall , because as it is in the power of the creator that things are , so it is in the power of the creator that they may not bee , yea so much they are in gods hands , though the best pieces of nature , that if hee doe but withdrawe his hand , they all moulder to nothing , there neede no great activity be put forth , a meere ceasing to uphold them is sufficent to destroy them ; but yet when yee speake of changeable or corruptible , it must be understood of the next and intrinsicall cause , and not of the remote and outward cause , as men are not called the children of the sunne , though sol & homo generat hominem , but of their parents , so as the angells may properly be called incorruptible and immortall , because they are so by nature ; i speake not now of the changeablenesse of their wills , but of their nature and substance , the reasons are . first because the angells are not produced out of the power of any matter as corporall substances , and the soules of beasts , but are produced onely by the word of god , and therefore as they have no internall principle of being , so have they none of dissolution , for there is the same reason of being , and not being . secondly angelicall natures as the soules also of men , are not compounded of matter & forme , but are simple formes and substances , subsisting by themselves ; now all corruption , mortality , and death is by the separation of the forme from the matter , as when the soule is separated from the body , which is corruption , or death , or when the accidentall forme is separated from the subject , as white from the wall , or health from the man , now what ever wants matter is incorruptible , because there is no composition , and so no separation ; but the scripture concludes this best in assimulating the state of immortality in which wee shall be to the angells ; this is the third consideration wee make of the nature of angells , that they are immutable . fourthly wee will consider of the apparitions of angells , of which wee heare so frequent mention in the scriptures , and the consideration whereof will proove so proper to our purpose . one manner of their appearings hath bene in dreames , another in visions , the third in assumption of bodies , and that either of bodies formed of nothing , or of pre-existant matter them formed , or possessing and acting naturall bodies already made . some have thought , there hath bene no assumption of bodies , but onely an appearance to the fancy and imagination ; but that must needs be otherwise , for what ever is a substance which is not a body , nor hath a body naturally united , and yet is sometime seene with a bodily sight or vision must needs take up a body , and further this was not an imaginary and phantasticall apparition , because such an imagination is not seene by the sences without , but by the fancy within . 2. an imaginative sight being onely within in the imagination consequently appeares to him onely , which so sees it , but that which is seene by the eyes , because it exists without and not within the minde , may be seene also of all others such apparitions , were of the angells that appeared to abraham , to lott , and to the men of sodome , who were seene by them , and indifferently by all . but if you object to what end was this assumption of bodies , since the power of the angells exceeds all bodily might ( and this will not be unusefull to consider since it makes way to shew to what end they appeare and what they have done , and can doe for us and upon us , both the good and bad . ) the angells assumed bodies for the manifesting themselves , not for the doing of their worke ; but that they might familiarly speake with men , without their terrour and dread . aquinas gives other reasons , that they might manifest the intelligible society and converse which men expect with them in another life ; and in the old testament that it was a certaine figurative declaration , that the word of god should take humane flesh , for all apparitions in the old testament were in order to that apparition of the sonne of god in the flesh : if you aske mee what kinde of bodies they tooke , and whether they were true men or no , in taking humane shapes ? answ. first though they appeared in a humane shape , they were not true men , as christ was a true man , because hee was personally and hypostatically united ; but bodies were not united to the angells , as to their forme , as the bodie is to the soule which is its forme , nor was the humane nature body and soule , united to the person of any angell , but they tooke bodies to them as garments which they tooke up , and laid downe upon occasion . if you aske of what those bodies consisted ? it is like ordinarily of some of the elements , as of the ayre . and if you object that the ayre is improper to take figure or coulour , because it is so thin and transparent ? the answer is , that although the ayre remaining in its rarity doth not reteyne figure or coulour , yet when it is condenced and thickened , it will doe both as appeares in the clouds . another way of appearing was in possessing some naturall body , so the divell entred into the serpent , and an angell spake in balams asse ; so you read often of men possessed with evill angells , the men spake not , but the divell in them , the like may be said often of the good . now if any shall aske what becomes of those bodies ? the answer is , if they be created of nothing , they are reduced into nothing , by the power of god ; but if they be formed of pre-existent matter , the worke being done for which they were taken up , they are resolved againe into their elements , or principles , but if the bodies were naturall , reall and existent before , they were left so againe , by the departing of the angells , so was balams asse and many bodies possest by the divells cast out by christ. another consideration is whether the angells having assumed those bodies , did put forth acts of life , whether they spake and sung , or eate and drunke , as they seemed to doe ; this is handled with much controversie , but it is certaine they did what they seemed to doe , as appeares by the plaine direct story of moses concerning the angells , that appeared to abraham , and others , and this is assur'd that what ever the angells appeared to have , or doe , that they had , & did , for they never deceived your sences , their coulour , their shape , their eating , their drinking , their speaking was what it seemed to be , for the sences are not deceived about their objects , if the distance be proportionable , and they no way distempered , for if the sences are ordinarily capable of being deceived , then you may question any thing , subjected to sence , as whether the snow be whit , &c. now all this they did , not by vertue of an internall forme , but an angelicall power , quickening and mooving the body they acted ; and it is observable , that when the angells would hide their natures , that they might converse more familiarly with men , they would eate , and drinke , and speake ; but when they would be acknowledged for angells , then they denied to eate meate , as iudges 6. in the story of gedion , and of sampson , iudges 13. if you aske what became of the meate they eate , for their assumed bodies needed no nourishment ? i would aske you what became of their bodies , their meate aswell as their bodies was reduced into nothing , or the pre-existent elements , of which they consisted , as that which christ eate after his resurrection . there is one question more in this subject , with which i will end , and that is ; why the angells make not their operations now , as formerly they have done ? the heathen who were ignorant of the wayes of god , ascribe this to the sins of men , that god being now displeased with them , hath no more minde to converse with them ; but the reason is quite otherwise , because as god would be worshipped in spirit and truth , so hee would have us walke in the spirit , and converse more with the spirit then formerly , and christ being now in the flesh , and in heaven , hee would have us live , by the faith of him , and a greater measure of the spirit being now given , hee would have us converse with the spirit , and these spirits , in a more invisible way : as also the church being now confirmed by god , needs not those visible , and sensible confirmations , as formerly , which is the reason also of the ceasing of miracles , they were appropriated to the laying of fondations , both of the law and the gospell , we walke now in the vertue of these apparitions , which were of old and in the power of these miracles , and besides wee have faith enableing us to converse with the angells in a way more spirituall : so much for the apparition of angells . first from the immutability of the angells , you see the reason of their indurance , nothing can destroy them , but god immediately , and god will not , the same reason is for the soules of men , for they as the angells are not produced out of matter , are not compounded of matter and forme , but are pure substances , created and infused by god immediately , and so not subject to corruption : and for glorified bodies , when they shall have put on a celestiall forme , this corruptible shall have put on incorruption , this passive principle by which they are corruptible shal be destroyed , they will then be in the same condition of the angells , uncapable of fadeing or alteration . from the apparition of angells , see the care that god hath had of his church in all times , hee hath not left himself without witnesse to the world , in that hee gave them raine and fruitfull seasons , nor to his people , for hee hath given them the apparitions of angells and invisible substances . secondly , learne the dignity of saints that have had the angells to be their ministers , and so farre as to humble and debase themselves to take up shapes , that were not their owne , heb. 1.14 . are they not all ministring spirits , &c. thirdly , consider the meanenesse of mans nature in respect of the angelicall , wee cannot beare apparitions scarce in our owne shape , but out of it in any higher wee are confounded . fourthly , see the blessednesse of our conditions , wee shall be as the angells , as little depending on elements and outward things , the more wee can frame our selves to this independency of living now , the more raised wee are , it is good to have our happines in few things , and to be easily able to quit the rest . fiftly , admire not bodily beauty , you see an angell which is a creature , but one degree above us can frame beautifull shapes , which shall be acted and moved and within a while comes to nothing , and this beauty of our bodies , this elementary beauty , this mixture of whit and red , is almost as perishing , a little blast of sicknes , a little undue commotion of the humours renders it also nothing . sixtly , see the great love of the son of god in his apparition , who though above angells , as being their creatour , coll. 1.16 . though hee were god blessed for ever , yet did not abhorre our nature , but as hee tooke our nature and not that of the angells , so hee tooke it up indeed , not in shewe , as the angells who troubled not themselves , with the heavinesse , indisposition , and vildenesse of our bodies , but christ so tooke our nature , as he subjected himselfe to all our naturall infirmities , and to have as wee , a vilde body . seaventhly , by the frequency of the former apparitions of the angells , you may know they are not idle now , although wee living by faith have not such a visible converse with them as formerly , but as miracles are ceased , so are their appearings seased , but not their workings though their converse be not so sencible , yet it is as reall : but of that in another place . so as the fifth thing will be to consider about the administrations of angells to us , and the deputations they have from god concerning us . and first , wee must know that the doctrine of the angell gardians hath bene exceeding antient , not onely amongst the christians , but the heathens also , who drew much of their knowledge from the scripture , and they thought that every man had his angell , which was his genius , hence are those phrases , invitâ minervâ , & contra genui facere , that when their angell or genius inspired them one way , they would do acts notwithstanding contrary to such inspirations , and to their genius . secondly , some , not onely philosophers , but christians have thought that every man good and bad , was under the guidance of a good angell , which to the reprobate was an aggravation of their sinnes , but it is cleare that the tutelage of the good angells , belongs onely to the elect for so it is , heb. 1.14 . are they not all ministring spirits , sent forth to minister to them who shall be heires of salvation ? exclusively , that is , to them and no others . els hee would not have made it a priviledge , and prerogative to the saints , but given it in common rather amongst men . so psal. 91.11 . hee shall give his angells charge over thee , but to whome ? ver . 9. those which make the lord their refuge , so that it is cleare , for them and for no others . and it doth not hinder , that this was spoken immediately to christ , for so are all the promises which concerne the elect , they are made , and made good first to christ , and from him as a head they discend to his members . a third consideration will be , whether every elect person hath a particular angell deputed for him , or whether all indifferently serve all : not to trouble you with the dispute , some incline rather to the negative , because they thinke it is a derogation to the goodnes of god to his people , who gives them the heavenly host amongst them and to them all , for their use and protection , but neither doth this satisfy mee , nor their answere to the places alleadged , for the former opinion , but before wee proceed further i affirme : that it is probable that every elect hath his proper and peculiar angell deputed as his keeper and companion , yet so as extraordinarily many may be sent to his ayde , for proofe of this math. 18.10 . take heed that you despise not one of these little ones , for in heaven their angells doe alwayes behold the face of my father which is in heaven . wherein seemes to beheld out plainely the particular guardian-ship of angells , for hee saith , their angells , that is , their particular angells , els hee might have said the angells , which are not onely their angells , but the angells of all the elect with them , so as hee seemes to have meant their particular angells which were deputed to them as tutors and keepers , which because it was a thing so honorable to them , they ought not to be dispised ; the antients were of this opinion ; and therefore ierome sayes upon this place ; it is a great dignity of soules that every one from his nativity hath an angell delegated for his keeper . also acts 12.15 . when the company with one accord affirmed that it was peters angell , that knocked , as a thing notorious amongst them that men had their particular angell guardians ; and from this opinion amongst the iewes arose that received and common opinion among the heathen , that every one had his angell or genius : now no man affirmes or need affirme that upon occasion there are not more then one deputed to the service of an elect man ( which may satisfie them of the other opinion ) for many angells carried lazarus into abrahams bosome , and the angell of god rejoyce over one sinner that repents : besides more angells then one brought lott out of sodome . as for the answere out of that place of peter , that it might be one of his angells , that lookes like an evasion , nor seemes it any derogation , but an honour to the saints to have their particular angells , so as wee doe not limit them to one , in all cases ; about this there are some other questions mooved ; as when this angell guardian begins his charge , whether when the child is borne , or baptized , or afterwards . there is no reason why the beginning should depend upon baptisme or any ordinance ; for the other if one would argue it there might be more question , i should rather thinke that the angells begins the execution of his charge , assoone as the soule is infused , for though the child be a part of the mother , yet it hath a distinct being of his owne , and is a person consisting of soule and body : againe some consider whether the angell keepers doe ever leave men or no with whose guardianship they are be trusted ? certainely never totally , for as our adversary the divell goes about seeking whom hee may destroy , so our angells intend their worke , of preserving and keeping with all diligence ; but as god leaves us that affliction or sin may follow : so may the angells of god also , which are his messengers and ministers , they may withdrawe for a time of affliction and the like , and returne againe for our advantage : for the keeping of the angells is nothing els , but a certaine execution of divine providence concerning us ; now god never leaves us , therefore not the angells , but they are often with us as phisitians are with those who have filthy ulcers , they stop their noses , & administer the medicine , so doe they , our vanity & sins extreamely offend them , as it doth god , yet their obedience to god and love to us , keepes them steddily to us , though in our ill waies , wee are no waies pleasant to them , but they shall alwayes beare us in their armes , as psal. 91. that no evill befall us . the next question as an appendix of this is , whether provinces , or communities have their angell guardians or no : it is very probable they have , as men their particular guardians , and yet the concurrence and assistance of more as they need , that place of the 10. of daniel is famous where mention is made of the prince of the kingdome of persia , and of the prince of grecia , and of michael their prince ver . 20.21 . and ver . 13. the prince of the kingdome of persia withstood him , but michael their prince came to helpe him : upon this place so cleare ierome , and all expositours agree , that there are angells deputed to the care and protection of provinces & countries , some other places are brought , but this cleare one shall suffice ; the same reason also might be given for churches which are communities very deare unto god ; the fathers were of that minde , and many bring those places of the revelation to the angell of particular churches , as of ephesus , &c. which they understood of the angell guardian ; i will not dispute that , but that place of 1. cor. 11.10 . might mee thinkes as probably be urged , where the women were to have power over their heads , because of the angells , in which place certainly the angells , not the ministers , are meant . and me thinkes it is pro ratio or an argument rather from the lesser to the greater , god doth take care for oxen , saith paul , then much more for ministers ; so doth god give such honour to provinces , then much more to churches , which are communities much dearer to him , but i shall not enlarge this now particularly . wee will now speake of the reasons , why god useth this ministry of angells towards us . if you aske in generall why god useth the ministry of angells ? it is for his owne glory , hee hath creatures about him fit for his service , dan. 7.10 . there is a brave court , thousand , thousands minister unto him , and ten thousand times , ten thousand stand before him . but if you aske , why god useth this ministration and guardianship of angells , towards us ? hee doth it first to preserve that eutaxy that good order , which hee hath put into things , as thicker bodies , and more inferiour are managed by more subtile and powerfull ; so the bodies of the beasts by a spirit of life , and irrationall spirits by rationall , as men governe beasts , so by the same reason of proportion , the angells which are invisible spirits , and are all spirits , have an influence upon men , which are partly spirits and partly bodies . thus the fathers , all visible things are moderatedly invisible , which what can it be els under god , say they , but the angells and spirits of just men , because things must be governed by that which is higher and purer then it self ; so that as god in respect of the earth and fruits of it , places the heavens next him , i will heare the heavens ; so in this sub-ordination , angells comes next to have an influence upon rationall creatures . secondly , god doth it for our very great comfort and consolation , what a happines is it that a haire of our heads cannot fall to the ground without gods notice , that they are all numbred , that god knowes and mindes all our wayes ; but now when god shall raise up such powers for us , when wee see the chariots and horses , this addes to our courage and assurance as it did to iacobs , god hath said hee will never leave us , nor forsake us : but when wee see corne and wine , when wee see him compassing us about with meanes sutable to our necessities , this confirmes us , as being a helpe proportionable to our neede , wee see our good and our desires , not onely in the remote cause , but in the next and immediate . god hath formed the angells , for the effecting many great workes about us and upon us , though wee little consider it ; now when wee see mighty creatures , fitted for those services , wee ought to have strong consolation , but the angells are framed ministering spirits , heb. 1.14 . god indeed doth all things , yet hee speakes by men , and teacheth also by his spirit , & there is a forme above men , angells , which hee useth also , they beare us in their armes , and pitch their tents about us , and doe much for us . thirdly god useth the angells for their good and honour , whom hee vonchsafeth to use as fellow-workemen with himselfe and his son ; this was pauls honour that hee wrought together with god ; now the angells which are deare to god are used in great imployments , as god is wont to serve himself of those hee loves to some imployment or other . fourthly that there may a love and acquaintance grow betweene us and the angells , with whom wee must live for ever , and whom wee must be like : now love growes by mutuall offices , as is seene in the love of mothers to their children , which increase by fostering and tending on them . it s good to be a saint , that yee may have the tutelage of angells , this honour have all the saints , and none but they . the wicked have no angells to looke to them , to take care of them particularly , though they may fall perhaps under some generall charge and care , as they doe also of god , that they may be preserved to their condition . god takes care of them so farre , and so may the angells , but they are properly guardians and ministering spirits to the saints , they are particularly ministering spirits to the heirs of salvation . it s good to be a church for the same reason , there being to churches a superadded deputation to that of saints , for to churches also angells seeme to be destined , to which purpose that place mentioned before is not inconsiderable , 1 cor. 11.10 . because of the angells , on which place peter martyr sayes , wee ought to thinke that they have a care of our churches aswell as of the iewes , for sayes hee , it is said dan. 12. that michael the prince stood for the children of israel , and that this place is meant of the angells and not of the ministers , you have also the authority of calvin , who observes the word angell is never appropriated to ministers , without some addition , as to the angell of ephesus , &c. besides there would have bene more reason to have said , that the women should have had power of their heads in respect of their husbandes , or the whole congregation , then the ministers onely , and to improove this further , let this consideration worke upon you , least the angells be provoked to withdraw , as i told you they would , this is common to churches and christians both , for as the holy angells rejoyce at the conversion of a sinner , and in our right order , so they are offended and chastice according to their commission given them from god , when wee doe otherwise . thirdly that since the happines of these blessed angells lies in working as it doth , for it was given as one reason of their charge , that they might worke with him , so ours also , and though the services wee are imployed in may seeme much belowe us , yet if they be gods , and in reference to that order hee sets in the world and much more , if they be in order to the saints and their good and advancement , then be not ashamed of the services which angells performe , and be not weary of working which is the best improvement of the holy angells . fourthly let us so walke both as christians and members of churches , that the angells may discharge themselves of their worke with joy and not with griefe , for that will be unprofitable for us . thus you see in generall their charge you are fairly weited on , you have particular angell guardians , and in case of need you may have whole legions . next wee will come to consider of their power over our bodies and mindes , where it will be requisite to consider first of the knowledge they have of things , after of the excercise of their power , and then proceed to the evill workings of the evill angells , which is that principally intended . wee have already made this corrolary , that wee should so walke as the angells might discharge themselves with joy at the last day ; but that which seemes to be the proper use of the foregoeing point , is , that wee should leade heere angelicall lives , if the angells guard us and accompany us , wee should savour of their converse : men are knowne by their company , they are not idle attendants , such as great men have for a parade and a shew , nor is their speciall influence upon our outward man , as wee shall shew hereafter , mee thinkes wee should not keepe such company in vaine , but should savour of a spirituall abstracted communion , that as they tooke bodies to themselves in their apparitions , not for any pleasure they had in them , but for our need ; so wee should use outward and bodily things for the needs of the bodies , and should please our spirits and the good angells with whom wee converse , and who are about us , by gaining ground , as much of the flesh and corruption as is possible , and bring the body as neere as may bee into a spirituall frame by possessing it in sanctification and honour , and by making it serviceable to our minde , using it , and not being used and commaunded by it ; this will gratify the good angells which the scripture expects at our hands , 1. cor. 11.10 . but this onely by way of addition to what was said before . that wee have next to speake of , is the power of the angells , then , how it is excercised and put forth towards us . and because a great peece of their abilitie lies in their knowledge , wee will consider that : that they are indued with an excellent knowledge , as being the highest of all intellectuall creatures , is without all question , and will appeare in considering what their knowledge is . and first austen and the school-men , which follow him , give unto the angells a knowledge which they call cognitio matutina & vespertina , a morning and evening knowledge , or a day or a night knowledge . they call that the morning knowledge , which respects the things in its cause , and that the evening knowledge which respects the things in its effects , the one is a cleare knowledge , the other obscure . so as the morning or cleare knowledge is , that by which the angells see all things in the warde , that is in the sunne by whom they were created ; the evening or darke knowledge , is that by which they see the same things in themselves or in their owne natures . as the knowledge of a line or circle , by a mathematicus description , is a right knowledge in the beauty and proportion of it , but the knowledge of it as made in the dust , is to know it with many imperfections . but the knowledge of the angells may be distinguish't either into a naturall knowledge , of which in a great measure the good and ill were partakers , for so it is said , that some stood in the truth , and others fell from the truth , joh. 8.44 . hee was a murtherer from the beginning , and abode not in the truth . therefore there was a truth and knowledge which some adhered to and some not . the second is by revelation , so to the angell in daniel was revealed the mistery of the 70 weekes , so the angell revealed to iohn the things hee knew not before , and of such things are they the messengers to the sonnes of men . a third is by experience , so they see the manifold wisedome of god in the church , and this is of great use to the good , and evill angells , for the same way men have to grow wise they have also . a fourth is a supernaturall knowledge , with which the elect angells were indued , not in the creation , for then it would have bene a naturall knowledge , but afterwards : and this answers a great objection , why some angells stood and some fell , when as they all sawe god ; and , i have formerly in another discourse affirmed , that when wee shall see god face to face , it will be impossible to sinne , or to turne away from that vision . the truth is , the reprobate angells never saw god , as the elect did , for the will of the good angells would never have bene firmer , if their understanding had not bene other wise enlightened , for it is the light of the understanding that hath the great influence upon the will , as wee see , so wee effect and moove . now of the elect angells it is said , that they alwayes behold the face of the father , which of the reprobate is not said ; now yee know what it is to see god face to face , that is , to see him evidently , clearely , as hee is to be seene , without a straitened and modificated vision , which is the great happines of men : you see now what kinde of knowledge the angells have , the last of which , namely supernaturall , was peculiar to the elect angells , and stood them in such steade as it kept them from falling away , when others fell to their owne perdition . if you aske mee how , or in what manner the angells know ? wee must consider , how wee our selves know , wee know a thing as wee see it , for the eye of the body hath a kinde of resemblance to the eye of the minde , now to seeing there is required first a power of seeing in the eye . secondly a light through which wee see , if the eye be blinde , or there be a hurt or wound in it , that there be not a facultie of seeing , you see not though you have light , and there must be light aswell as an eye , or you see not neither . thirdly the species or image of the thing you see , this altogether makes vision ; so in the understanding there is in like manner the power of the understanding , by which wee are made able to judge , then a light by which the minde is enlightened to perceive its object , and then the species or image of the thing , out of the understanding , by which the thing is made present to the understanding . the two first are common to us with the angells , to wit , the power of knowing , and the light by which wee know , they know more , but the way is the same . the question is onely of the last whether they understand as wee , by species or images received from things or otherwise ; it is certaine they know not all things by their owne essence , as god doth , for god containes all things in himselfe , and is himselfe the likenes and copie of all other things , and therefore knowing himselfe as hee doth most perfectly , hee knowes every thing , els of which hee is the copie : something 's they know by their owne essence , as the eye sees the light by it self , not by any image of it ; so the angells know themselves , by their owne essence , but of things without them , they know them by species , and representations not which they take of from the things , but such as are put into them , by god ; wee take of the image of god first by our outward sences , as the eye takes of the image , of what ever it sees , then by our fancy , and lastly wee forme a kinde of intelligible species sutable and proportionable to the things wee would know : but the angells , which have not either outward or inward sences , have not this way of knowing things , and therefore know them by species put into them by god. one thing more is considerable , that is , whether the angells know by reasoning and dividing and compounding as wee know , by drawing consequences , from principles already acknowledged . it is certaine they apprehend things quickly , as appeares by the comparison of a learned and wise man , with one who is not ; give a wise man any ground or principle , hee will make out of that many conclusions : so in matters of numbring and account ; an accountant will tell you that in a quarter of an hower , that another would be a day about . and though they doe know things by the effects , and by reasoning , yet it is with that quicknesse and certainty , that our greatest understanding is darknesse to it . another question is whether the angells know particular things , and what ever is done heere ? first , it is granted that they know one another so as there is no angell in heaven , which is not knowne by his fellow ; without which they would not enjoy one another , and so not be lesse happy : even as wee shall know the enumerable company of angells , and the spirits of just men , nor is there any divell in the ayre , or seas , or under the earth , which the good angells know not , for how could they els resist them , on our behalfe . secondly , it must needs be granted that the good angells know not onely the severall kindes and species of things , the humane nature , and all the kindes of creatures in heaven , and earth , and sea , with their properties and natures perfectly and exactly , ( for men in a great part know these things , how much more powers so much superiour ) but also they know particular things , that as god knowes all things by one image and likenes , which is his essence , ( which is the efficient , finall and exemplary cause of all things , ) so the angells by those many universall species , which are put into them by god , know not onely universall , but singular and particular things , for as any thing is more raised , and excellent , so it hath its strength and power more united , and is more efficatious , and therefore with their understanding onely by the universall species of things put into them by god , they know those things , which men take in , by their many sences , outward and inward , to wit , particular and singular things . but now whether the angells know all the particular actions , what ever is done , said , or suffered , is more questionable ; of those committed to their charge there is no question , but to affirme so of all , and all at once , were to intrench to much upon gods priviledge , to whom and to no other all things are open , and naked , there is to much of infinity in that . as for our thoughts , affections , and desires , they know them either by revelation , or externall signes . for god is onely the searcher of the hearts , thou onely knowest the hearts of the children of men . but they are extreamely ingenious in guessing , if phisitians , by the pulse and temper can tell your affections and passions , as that you are in love or take care , if a wise man , or an acquaintance can do any thing this way , they much more . first observe that in this vast compasse of the angells knowledge , and the severall kindes of it , it was supernaturall knowledge that stood them in the greatest stead , the other perished with them , it was the beholding of the face of god , that filled them and possest them , that tied them fast to god , that wrought effectually upon their wills , the other angells that had all the other sorts of knowledge in the largest compasse of it , carried it to hell with them , and the same difference of naturall and supernaturall light , is seene amongst us every day ; why doe the poore receive the gospell and christ , in whom are hid all the treasures of wisedome and knowledge , when the wise and knowing men cast it far from them ; it s certain this is the greatest wisedome in the world to take christ , to make sure of another life , this is wisdome , and every other thing in comparison , is folly ; but whence hath this poore man wisdome and others not ; but because they see nothing of god after a supernaturall way , they see god in a proportion , as the divells saw god before the fall ; there wants life , there wants fire , there wants a touch in what ever they see , that would improove all , that would render all the rest efficatious : the same sermon that speakes to the reason onely of one man , speakes to the heart and conscience of another : it is a goodly picture to others , but it wants life , they looke upon it with pleasure , but they will never fall in love with it ; they will never espouse it , or as wee told you , they see the circle in the dust , but the beauty and proportion , which is the tempting thing , that they see not ; pray therefore for supernaturall light , that will improove all the rest , and all the rest without it , will but helpe to render you inexcusable , and so leave you . secondly , see the ground of the firmenesse of your condition in the next life , you shall be as the good angells , you shall see the face of god , and then you are sure , your eyes nor hearts can never turne away from that vision . thirdly , yee shall know what they know , and as they know it , whence you see what raisedned of your conditions will bee . fourthly , see how exceedingly you are exposed to the knowledge of the angells . now having considered of the knowledge of the good angells , in which a great part of their ability lies , wee come to speake of their power , and first upon corporall things . it is certain they can doe any thing which nature can doe , either mediately or immediately ; for example , they can moove the heavens , they cannot make them stand still , for that is against nature , they can kill men , but they cannot raise them from the dead . miracles they cannot worke unlesse as gods instruments , as in the mooving of the water in the poole of bethesda , and gathering together of the dead at the day of judgement . god onely doth wonderfull things : now a miracle is not that which is against the order of some particular nature , for then the flinging of a stone upwards were a miracle , but that is a miracle which is against the order of nature in generall , as if a stone of it self should moove upward , without any force or draweing . so as the dividing of the red-sea was a miracle , and attributed to god onely , but the killing of the first-borne was none , and therefore attributed to an angell ; so the standing still of the sun was ascribed to god : but the victory they got ioshua 5.15 . to the angell . againe , they doe some things immediately , as the killing of the whole army of senacherib , and bringing peter and the apostles out of prison . so they can moove all corporall things almost in an instant ; they can stirre tempests ; moove waters and windes , but other things they cannot doe immediately , as generation , &c. nor can they do any thing as god , properly in an instant , and at their becke , as god and christ , but either by locall motion or naturall medimus , though with an inconceiveable dexterity , and quicknes . lastly all this power is subjected to the will of god , for so yee have it , blesse the lord all yee angells which are mighty in strength , which do his will , psal. 103. so thy will be done in earth as it is in heaven , that is , as it is done by the angells ; so god sent his angell and delivered peter , acts 12.17 . so saith christ , could i not have asked my father , and hee would give mee 12 legions of angells ? for their power over us , over our bodies , it is the same which they have over other things bodily . as for our outward sences they have great power over them , and that either by forming new objects , so in the 2. kings 7.6 . the lord caused a sound of many horses to be heard , by the army of the king of assiria , which put them to flight . so the angells tooke fiery bodies , 2. kings 6.17 . the mountaines were full of horses and chariots of fire . againe , they can make such a commotion of the humours , within our bodies , that many things may appeare without which are not ; they can also shut up the sences , as to the men of sodome , gen. 14. who were strucke with blindenesse . as for the internall sences , to wit , the fancy and imagination , they have also a great power over them , as appeares by their appearing in dreames and visions ; for in sleepe , our externall sences are so bound up , as wee discerne nothing by them ; now wee being awake can by an act of our owne wills stirre up the memory of things and provoke our fancies , to the apprehension of things past . an angell therefore can doe this much more , for what an inferiour power can doe , that a superiour can much more doe . doe wee not see impressions in our fancy of things wee thought wee had altogether forgotten , which certainely is done by the angells good and bad , which can make compositions of what they finde there , they cannot put in new ones , but worke upon what matter they finde . as for their power over our understandings , and wills this to mee is evident , that the great workes they have to doe upon us , is upon the inward man , and that being ministering spirits , their ministration is spirituall , and as the divells , who though they doe some things to our bodies , doe ever infect our spirits ; so the good angells much rather apply themselves in their ministrations to our spirits , but to shew how they can operate upon our understandings and wills , wee will first lay this downe . that god can onely , effectually enlighten the understanding , and determine the will , hee can bend and turne , and forme it , which way hee pleaseth ; but the angells can speake also , to those pure spirituall parts , & their speaking carries a power with it , though god onely determine : first as one man teacheth another , so the angell spake to the blessed virgin , by apparition , by voyce ; sometimes by voyce without apparition , sometimes by writing , so to balteshazer by writing upon the wall , but they can invisibly also enlighten us , as appeares plainely in dreames , for so they spake to ioseph in a dreame , math. 1. and to many others ; now there is the same way and the same reason , of speaking to us waking and sleeping : to understand this , ( and heerein the ministration of angells to our spirits will appeare ) wee must conceive first , that the phantasmes of things , received by the outward sences , are kept , and preserved by the inward sences , or its organ , and instrument , as the species of sounds , of shapes , or what ever els : secondly that these phantasmes so kept , may be so mooved , by some extrinsecall thing , as they may move the fancy , and provoke it to represent and conceive more things and divers , which neither appeare , nor are at that time perceived , by any sence , this appeares evidently ; wee can sit in the darke , where wee heare and see nothing , and multiply a fancy in infinitum , by an act of our owne will : also without our will , this often appeares , as in dreames . now this inlarging , alteration and composition , must be by some motion of the subject in which these fancies are , as also by a certaine motion of our humours , and spirits . the fancy or imagination is stirred up to the making of various apprehensions and representations of things , this wee finde in dreames which follow often the temperature of the body , as appeares to every man , that hath in the least observed himselfe ; also in sicknesses , which altering the bodie and the humours , and so troubling the fancy , begets strange fancies , and makes dreadfull , and fearefull representations to us , sometimes extreamely foolish , as that which falls out as it were by chance , and by an undue jumbling of things together ; now this know , as wee saide before , that what ever an inferiour power can doe , that a superiour can much more doe , such fancies as befalls us ( as it were ) by chance , as in dreames or sicknes , by casuall , inordinate , or naturall motion of the humours , that the angells especially the good can most orderly and most efficaciously move , because they doe what they doe from will and counsell , and know exactly how the spirits and humours must be mooved , that the phantasmes may be conveniently applied to some conceptions or apprehensions , most accommodate and fitted for the knowledge , of what truth they would suggest . againe an angell can remoove the impediments of apprehension , as it lies in any commotion or perturbation of the spirits , or the humours , an angell can helpe it , and the impediment shall cease , or if the organ be to much intended , an angell can in a great measure accommodate and believe it . now of how great moment this is , to the enlightening of our understandings , and mooving our wills , all men know , that have minded , that the understanding receives things by the mediation , first of the externall sences , then of the fancy , of which the memory is the treasurer , so as all comes in to us this way , so that to mee heere is the difference , betweene the converse of men and angells , men can speake to our understandings by the mediation of our externall sences , angells which are spirits goe a neer way to worke , and speake to the internall , first of all , making such compositions there , as the understanding presently takes of , and reades what is written ; as on the other side , the understanding imprints much upon the fancy what it conceives , there is such a neere relation betweene the body and the minde . besides this way of writing in our fancies , almost what they will , and so speaking to us , by which they represent objects to our understandings , and our wills which often take and moove us ( as the objects of truth , or the appearance , hath a great power upon the understanding , and the object of good upon the will ) besides this , they can moove those sensitive passions which are in us ; anger concupiscence , which often moove us to chuse , to command , to will , and like sophisters deceive us with the coulour of good , as wee finde by experience , and see in peter and david , and all the saints . first consider how great a knowledge the angells have of us , how great an advantage upon us , there is such a linke betweene the body , and the minde , that to be well acquainted with a mans outward actions , to have a perfect experience of a mans discourse and actions , is almost to know him all ; but how many inward motions are there , which never come to the view , how much boyling of the blood , to lust , to revenge , that never appeares in the face , that the angells know by beholding the interiour sences , much more apparently then wee see it in the face ; besides if it come to guessing what was the meaning of such a looke , such a motion , such a blush , such a palenesse , there wisedome heere helpes them exceedingly , so as they are rarely deceived , besides that as our thoughts are more in the fountaine then our actions , so the impression upon our fancie is greater then upon our face , which our feare or wisedome often keepes in . thus much for their knowledge and light of us , which you see how great it is : then for their power upon us , almost what can they not doe upon our bodies , upon our sences outward and inward , upon our mindes , for by the meanes i have told you , what is it that they cannot communicate to you at their pleasure , speaking to the inward sences , and causing the understanding to reade of , what they there compound , and no time is free sleeping and waking , they can come to you , when the sences are bound up , as in dreames , they need not fetch the compasse of our eares , and eyes , that wee are faine to doe , therefore our communion is exceeding great with the angells , both good and bad ; for ( beleeve it ) they having such a price in their hands , will not loose it on either side , the divells malice will not suffer them , nor the good angells love and duty , will not suffer them to be wanting to their abilities , hee maketh his angells spirits , his ministers a flame of fire , this say some is with relation to their workeing toward us , both in lightening and heating ; this is therefore first by considering the advantages they have upon us , to consider how great and intimate our converse is with them ; secondly to consider this notwithstanding , that wee give not that which is gods due to the angells , though they be the beginning of his creation , for first god onely knowes the heart , even our thoughts afarre of , the angells onely as i have told you . secondly for working upon us , as all they doe is under god , and in fulfilling his will , which is the law and rule they moove by , so they cannot put in new species of things into the fancy , and such as the sences had never any knowledge of , though they can make many compositions and deductions , almost to the saying of what they will , yet their ability stretches not to the putting in of what was never there before , as to make , a man borne blinde , dreame of coulours and their difference , therefore , thirdly , take heed of receiving ill impressions by your eares or your eyes , or any way , if an ill man tell you an ill story once , the divell will tell you it a thousand times , it is a great happines to this purpose not to know ill : and on the other side , keepe your selves in such a holy frame , as may provoke the good angells to converse with you , wee love to speake where wee are like to finde intertainement , and so doe they and receive good images and impressions of things , that they may have matter to worke upon , for as i told you they cannot make a blinde man dreame of coulours . lastly for your soules sake keepe your body in a good frame , that the humours of the body be not armed against you , to lust , and anger , and revenge , but may be fitted for spirituall converse . fourthly feare and please god , who gives bounds to the most raging elements , water , and fire , and to the most mighty spirits the angells , for they are his messengers , they doe his will ; if you receive any good motions or inspirations , by the angells , any thing of comfort , it is god that doth it , hee commaunds that creature aswell as any other to give downe its milke , therefore let him have the praise , and if now you will offer a sacrifice for this , offer it to the lord , for so saith the angell himself , iudges 13.16 . revel . 19.10 . worship god ( saith the angell to iohn : ) see thou do it not . the angell had revealed great things to iohn , and hee would have worshipped him , but saith the angell , see thou doe it not . also 14. rev. 7. worship him saith the angell that made the heaven and the earth , and the sea and the fountaines of waters . but fifthly , love the angells and gratify them , for they love you and are mightily advantagious to you , they love us much without all question , for their wills are as gods will , and hee loves us and they know it , as being deputed by him to minister to us : and as they themselves love god above all , so they love us as themselves , which is the next commaund , for wee are their neighbours , they are very neere us , and wee shal be much neerer heareafter when wee shal be with them , and be as they are . lastly , wee may see their love by its effects . first by these workes for our good , they worke in us and upon us , and then those effects of love , they rejoyce to looke into the good things prepared for us . 1. pet. 1.12 . which things the angells desire to looke into , and as the holy spirit is grieved when wee sin , so are the angells also , as appeares by their contrary affection of rejoycing at our good , and conversion , for then the angells of heaven rejoyce . and therefore the psalmist provokes the angells to praise god , for his mercies to himselfe and to us , and by the same reason that wee hate the divell , and resist him , wee should love and gratifie the good angells : they hate god , they hate and tempt us , the others doe purely and truly the contrary , let us know these spirits , and grow into a greater league and familiarity with them , let them not have lesse of our love , because they are spirituall and invisible , for that inables them to doe us more service , and so is god , whom wee love most of all . in this tract of angells , that which most immediately and particularly reatcheth my intent , is to shew the power they have over us , especially over our spirits , and the way they have to communicate themselves according to their power , especially to our spirits , which wee have done already , though other things as a foundation , and in order to this were necessary to be knowne , and particularly that about the guardian-ship of angells : from that formerly delivered wee deduced severall corrolaries both from the knowledge of the angells , and from their power of communicating it , to all which wee shall onely adde this further . that they have not this knowledge and power in vaine , but according to their talent betrusted with them , they lay themselves out for our advantage , as concerning the outward man , so especially and above all , in relation to our spirits and inward man , tacitely and in a spirituall way communicating themselves to our spirits , suggesting good things , and provoking us to our duties in holines and obedience . this i proove , first from their power , what they can doe they doe , but they can communicate themselves to our spirits , and our inward man ; they can in a very great measure know our mindes and necessities , they can by the mediation of our fancies , and inward sences speake to us , almost what ever they will , therefore they doe it : the reason is cleare , for els they should not serve god with all their might . but wee told you before their obedience is the patterne of ours , therefore their love also , and wee proved also that they did love us exceedingly , because god loves us , and as being their neighbours , therefore wanting neither power to enable them to their duty , nor love to actuate that power , and ability , they are no way wanting to such a communion , without which as i have shewed they should neither make good their love to god , in serving him , with their strength , nor their love to us in doeing us that good they are able to doe . secondly you may remember i told you , that they did formerly take up their shapes , not for their owne needs , but for ours , nor for ours to facilitate any thing they were to effect upon us ( for they could have communicated themselves , as much to us without bodies as with ) but for other reasons , as for the same , that miracles were of use in the infancy of the church , and new establishment of religion , therefore what they have done , they doe , for their ministery ceaseth not though the way of their administration be changed : now to instance , they have in a more open and visible way excercised themselves in communicating to us spirituall things , the law it selfe the rule of all our holines , and obedience , was given by the disposition and ministration of angells , acts 7.53 . gal. 3.19 . consider those places a little , if any thing was administred by god immediately , one would thinke the law was , yet heere it is plainely said , ordained by angells , that is , the ministery of angells was in it , perhaps the voice that spake it was theirs , and so some thinke , for so heb. 2.2 . if the word spoken by angells , was stedfast , that is , the law , as for the mediatour there mentioned , some understand it of christ , others of moses , but it is cleare that the law was promulged by god , by the ministration of angells , and that though god be said to speake those words , it is elohim , that is , the word used respecting his office as judge and supreame , and therefore the angell that before founded the trumpet , now sounded articulately the words , and whereas the phrase is god , spake , these words , that is , but according to the stile of viceroyes , who write in their masters name , charles king. and often in scripture the word or action of the principall agent , is ascribed to the minister timothie is said to save himself , and those that heard him . 1. tim. 4.16 . and the saintes to judge the world , who are but ministers and approovers , for christ is the great judge . but god is so neere us , as hee should doe it himself , 1. cor. 3.16 . know ye not that yee are the temple of god , and that the spirit of god dwells in you ? 1. cor. 6.19 . know ye not that your bodie is the temple of the holy ghost which is in you , &c. these things are to be understood spiritually , ( that is ) wee are dedicated to god , as the temple of god , and god is in us and among us by his spirit , there is no mention made of a personall union ; so christ math. 18.20 . where two or three are gathered together in my name , there i am in the midst of them ; yet notwithstanding hee is so neere us , hee doth not cease to teach us by the channells of ordinances . ( where by the way they administer no suggestion , but what is agreable to the word of god , which was given by them , for they will not contradict the rule , that themselves administred , and if any other be suggested , it is from the other kinde of angells : ) to proceede the angell revealed to mary the incarnation of christ according to the word luke 1. and others in the same chapter preacht the nativity of the saviour of the world , so acts 1. they instruct the apostles about the returne of christ to judgement , according to the word , also that god is onely to be worshipped , rev. 19.10 . and therefore michaël contended with the divell about the body of moses , that it might not be found and worshipped : not to be long , an angell comforted hagar , and admonished her of her duty , gen. 16. so the angell of the lord comforted paul , and all that was in the ship with him , acts 27. so an angell strengthened and encouraged eliah to his worke . 2. kings 1.3 . in a word what ever by way of instruction , of admonition , of incouragement , they have done in a way more visible in the infancy of the church , that they doe not cease to doe now , because their ministery remaines , though the way of their administration , for reasons formerly mentioned , be altered . a third reason perswading you to this may be that which the divells doe on their part , they administer to our spirits most of all , their apparitions being almost as seldome now a dayes as of the good angells , they goe about like roaring lyons , seeking whom they may devour . their nets are alwayes spread , they tende their snares alwayes , not so much for our bodies as our spirits , as appeares by all manner of spirituall temptations , carnall lusts are as much spiritualized by them as may be ; therefore the good angells do the like , for their power is greater , and their love higher then the others malice . fourthly from their commission , heb. 1.14 . is prooved their administration especially to the inner man , they are ministring spirits , and what kinde of administration that seemes to be , is excellently set forth psal. 91.11.12 . hee shall give his angells charge over thee to keepe thee in all thy wayes , they shall beare thee up in their hands , least thou dash thy foote against a stone . in this place the angells are compared , first to nurses , or mothers , that have a charge over weake and infirme children , to keepe them and to guard them . to carry them in their hands is a metaphor , and signifies a perfect execution of their custody , to have a speciall care of them , and therefore is rather exprest so , then carrying them on their shoulders , that which one carries on their hand they are sure to keepe ; and the spaniards have a proverb when they would signify eminent favour , and friendship , they carry him upon the palmes of their hands , that is , they exceedingly love him , and diligently keepe him . least at any time , thou shouldst dash thy foote against a stone : hee persists in the metaphor ; children often stumble and fall , unlesse they be ledd and carried in hands , and armes ; by stones , are meant all difficulties , objections , perills , both to the outward and inward man , as christ is said to take care of haires and sparrowes , that is , of every thing even to a haire . now wee know what this charge is saving that zanchy addes also , the metaphor of schoolmasters , and sayes that wee are poore rusticke people , strangers , but being adopted into the houshold of god , hee gives his most noble ministers , the angells charge , first of our nursing , and then of our education , when wee are weaned to instruct us , to admonish , to institute , to correct us , to comfort us , to defend us , to preserve us from all evill , & to provoke us to all good ; and these angells seeing that wee are so deare to god , that for our sakes hee spared not his owne sonne , takes this charge with all their hearts upon them , and omit nothing of their duty from our birth to the end of our life . and the same zanchy sayes , that there be three speciall heads of the angells working about us , the first is to preserve us , so far as god sees it profitable for us , from all the snares and force of the divell , that they should be a watch about us , they should observe all our actions and carriages , both private and publique , taking care that no evill befall us . secondly not onely this but especially that they should take care of our soules teaching us good things , declaring the will of god to us , revealing the misteryes of salvation , when hee pleaseth , taking care wee may be instructed in the law of god , which formerly they did in visions & dreames , as you have heard , now tacitely they admonish our mindes , and provoke us to good duties , to obedience , &c. thirdly that in afflictions they comfort us , strengthen us , raise us , &c. bodin tells a story in his first booke of the history of sorcerers of one who about the time of reformation of religion , desired much of god the guidance and assistance of an angell , and from the 37 yeare of his age , hee had sensible manifestations of a spirit that assisted him , and followed him till his death ; if in company hee chanced to speake any unwary words , hee was sure to be advertized , and reproved for it in a dreame in the night ; if hee read a booke that was not good , the angell would strike upon the booke to cause him to leave it : also the angell would usually wake him early and provoke him to prayer , and holy duties , hee was also ever forewarn'd of such accidents , as were to befall him , either for good or ill . amongst others hee tells this particular story , that being to goe a journey by water , hee was in extreame danger of his life , as hee knew afterwards , for some enemies of his , were resolved in the way to kill him , but the night before hee had a dreame that his father had bought him two horses , one red , another white , which caused him in the morning to send his servant , to hire him a couple of horses , which prooved to be of the same coulour red and whit , as hee had seene the vision in his draeame , although hee had spoken no words to his servant concerning the coulour ; many other things hee mentions , very strang and considerable , but i shall inlarge this story no further nor adde any more , for the illustrating of this point . so that you see this made good , that the angells are of a mighty use to us , especially in a spirituall way , and to our inward man , that their administrations is not changed , but the way of it onely . but what doe wee leave now to christ and the spirit , if you give to the angells the worke of teaching and hinting spirituall things ? i answere , what will you leave to the angells , if you take this imployment from them , you will say bodily administrations , and what will you take away that from christ , whose care reacheth to our bodies aswell as to our spirits , and to a haire of our heads . therefore you have no such division of worke to make as to give to the angells a care of the bodie to preserve from dangers , and to christ the charge of the inner man , if it be no prejudice to christ that the angells take care of our bodies , which is also his care , what prejudice will it be that the angells should also have a care of our spirits , unlesse you thinke it be a worke to high for them , and such as they cannot reach , but the contrary to that hath bene showne already , and wee finde by woefull experience , that the divells , whose power is lower then theirs , reach our spirits in their dayly temptations . but secondly i leave to christ and the spirit the all in all , that is , the inspiration , the efficacy , and the blessing , for the angells are but ministring spirits not fountaines , or heads of water , but cisternes and channells , it is christ and the spirit that imploy the angells , they give the blessing , and make effectuall what they doe : but you will aske what needs this administration , for christ can doe this worke without them ? i aske aswell what needs ministers , preaching , sacraments , but because these are gods wayes of administration , his ordinances of which wee can give no account , hee useth this chaine , and sub-ordination of which one linke toucheth another , t' is gods good pleasure to communicate himself to us , by meanes , and ordinances , of which the angells are a great part , being a great ordinance of god to us , as effectuall but more inward , and the reasons why god useth the angells towards us , i have largely given you . now if one should be so curious to consider what is by the immediate inspiration of god , to wit , what is done by god immediately , & what may the mediation of angells and other ordinances ; were a search more vice then safe , as it would be also to distinguish what the divell produceth upon us , by the mediation of our corruptions , or without them , though this latter may be more easily perhaps guessed at then the other , but there is no great use of it , and therefore wee will not amuse our selves , in giving an account of it ; but this remaines a sure truth , that they are of mighty use to us , and that the things communicated to our inward man , is ordinarily the administration of angells . then fight manfully the lords battailes , you see not onely the fountain of your strength , and the finisher of your faith , god and christ , but all the intervening mediums , the saints , the ordinances , and another great ordinance in this kinde , we have not so much considered , the good angells , the chariots and horses should relieve us , as they did elisha , and consider this in relation to your religious walking , and to your inward man , though you should want other ordinances , yet yee have the angells , an ordinance to walke up and downe with you ; in other things wee judge it a great matter to see the meanes , to have besides the promise the staffe of bread , and to other ordinances also they are an addition , and improvement , consider it also under this motion , that you may not be amased by beholding the divell and our owne lusts , you have not onely god , and christ , the authour and finisher of your faith , but you have this meanes also , a spirituall substance proportionable to the other , and to contend wih him in standing on their side . secondly walke reverently in respect of the angells even in your bedchambers , the presence of the angells should hinder us from doeing that which it were a shame and dishonour , to be found doeing by men , and should restraine us even to our thoughts and fancies , which they have a great ability to discerne and finde out . thirdly use meanes notwithstanding this ayde , the angells will helpe you in all your wayes , christ would put them to no more , and when you have used other meanes , then is their helpe most seasonable ; so they came and ministred to christ after his conflict , after hee had resisted the divell , that is , then they comforted him , and applied spirituall consolations , and if to christ , then much more to us , their administration will be but in and with the use of meanes . so as wee see the consideration of those blessed spirits , is of a practicall influence , and is not onely for speculation , for what can be more availeable to us then to know all the channells and conduits through with god conveyes himself to us : therefore every ordinance is so pretious , because it is a veyne or artery to convey blood , or spirits from god , therefore wee should love them and reverence them , therefore wee converse with them , and study to know them , and finde them out , even the least peeces & circumstances of them , because they convey some thing of god , they are the pearles for which wee sell all wee have , to buy the field where they are to be found , they are our mines , our elixurs , and our philosophers stone , turning all they touch into gold ; therefore let us value the knowledge of them as things necessary for us , and which have a great influence upon our holy walking . and secondly let us apply our selves to them , as to the ordinances , and ministers of god , using them reverently , sucking good from them , considering how wee may receive , what ever they administer , and because these are rationall , and living instruments , let us converse with them , as such , knowing how to speake with them , knowing how to gaine them , and winne upon them , which is by living their lives , that is , according to reason and the spirit , answering them in their motions , conversing with them after a spirituall way , assenting to what they say , making up holy conclusions with them and replyes , which they will finde wayes to understand , aswell as the divell , as wee shall heare afterward . and using things of sence as they did for ones , rather then their particular and personall satisfaction . thirdly let us heere see , how all the whole creation is serviceable to man , and reduceable to his good ; the beasts and plants feede and cloth him ; the sun and starres contribute to his being , food , and preservation , they gouverne the yeare for the fruit , which hee gathers , and they have influence upon the humours , and constitution of his body , the highest heavens is a house prepared for him , to rest him in for ever , after a short labour ; one would have thought that if any peece of the creation should have escaped this ministery , it would have bene the mighty and blessed angells , fitted and destin'd for the ministery of the almighty god , but behold them as farre engaged as any of the rest : what is man that thou art mindefull of him , or the son of man that thou visitest him ? that is , with all thy mercyes and blessings ; now then this man that is thus waited on , by the whole creation and by these mighty angells , must either put himself into the throne of god , and thinke that hee it is , to whom all these things doe homage , as to their naturall and soveraigne lord , as to their utmost and highest end , and this by nature wee would faine doe : or els hee must looke upon himself as a well paid servant , as a well fitted instrument for some excellent and well raised worke , and that what ever comings in hee hath , hee must consider them in order to his layings out and his receipts to his disbursments ; hee must consider the tract of obedience and the way of working to which all this chaine , and charge of benefite drive him , and must know that hee is the great accountant of the world , both for talents the meanes of working , and for wages the reward of working , and should be fitted from every administration about him to an answerable ministery in himself , with which hee is charged , both in a way of love and debt ; and for instance when hee knowes in this particular , that the angells continually administer good things to him , instru●ting , teaching , admonishing him , inspiring him with good , comforting , strengthening him against the divell , and his lusts , hee is taught not onely to receive willingly that which is so freely and advantageously administred , and to love that god be bove all , and then those spirits , that are at this paines , but hee is taught also to be good , to be holy , to be strong , to let them have their efficacy upon him , to be obedient , to make right pathes and steppes . the sun and the starres produce their effects upon the earth , why should not the blessed angells and the blessed spirits have their effects upon thy heart ? lastly since every ability and strength is for service , why should not wee aspire after angelicall worke , wee have angell guardians , why should not wee be guardians of one another , they teach us , why should not wee instruct the ignorant , that are below us either in knowledge or grace ; they comfort and strengthen us , why should not wee doe the like ; the way to have angells reward , to see the face of god , is to doe the worke of angells , those inspired by the spirit , are capable of angells worke , aswell as of their wages . so you will improove this piece of creation to your use aswell as all the rest . wee come now to the second part of this treaty that of the divell , and the evill angells , where in wee shall handle some things very briefly , and especially insist upon those things , which are in relation to their dealings with us . and wee will consider them not as they were , for so their nature is common to them with the good angells , but as they are . if you aske , how they came into this woefull condition ! certainely by sin , for they were not so formed by god ; that they might sin , there is reason enough , in this that they were creatures , for what is it to sin , but to depart from that rectitude , which every thing ought to have , to passe your bounds to decline and erre from the scope appointed you , for gods prerogative alone is to be immutable . that they did sin , the scripture is cleere , for they left their first estate , iude 6. and they aboade not in the truth . and 2. pet. 2.4 . god spared not the angells that sinned , but cast them into hell . if you aske what sin this was that brought those blessed creatures into the depth of misery ? the scripture is not so cleare in that , some thinke it was pride , and rebellion against god , others thinke envy at man , the most probable guesse mee thinkes is , that it was their opposition to the great mistery of godlinesse in the gospell of christ , who being to be made man , and the head of all the creation , that all standing , all restauration was to be by god man , in which the angelicall nature was left out , this being in a great measure revealed as it is called rev. 14.6 . the everlasting gospell , decreed from eternity , though manifested but by degrees ; those high spirits could not beare such a subjection , so christ saith , they abode not in the truth , ioh. 8.44 . especially of the gospell , which is the greatest truth in respect of which christ calls himselfe the truth , and is called the wisedome of god , so saith hee , i came into this world , that i might beare witnesse of the truth ; that is , this truth , which christ sealed with his blood , now sayes hee , hee abode not in this truth , but was a lyar ; now what is that lye that sathan sets up in the world , which hee alwayes speakes , which hee studies to persuade others to , it is this to debase the gospell , and the saving of the world by god man , and therefore its worth observing that the summe of al heresies , are either against the divinity of christ , or the humanity of christ , or his office , to wit , that hee can contribute all things necessary to salvation , that his merits , his works alone , are enough : and in this respect christ accused the iewes , you are the sonnes of your father the divell , which stood not in the truth , no more will you , sayes hee , but you lye as hee did : now what was their lye , the very same , that christ was not the sonne of god , the saviour of the world , and so the truth in which they would not rest , was the truth of the gospell , which their father the divell abode not in , and this is that truth which ever since hath beene the ground of the conflict betweene the good and evill angells , and betweene the divells , and the saints of god. see and tremble at the quicke worke that god made , 2. peter 2.4 . god spared not the angells that sinned , but cast them into hell ; hee might have dealt so with us , the wages of sin is death ; how come wee then to live , how comes it that wee are on this side hell , whither sin would presently have hurryed us , thanke god and christ for it . secondly , honour , love and beleeve the gospell , that is , the truth , the great truth , let up god and christ greatly in it , beleeve strongly , trust not to your righteousnes : let not your sinnes stand in your way , this cost the divells eternall condemnation ; this is the truth they stood not in , this is the thing they most of all oppose . therefore worke what you will , so you beleeve not , they care not , unbeliefe is virtually all ill , therefore fight especially against that . thirdly , feare sins against great and strong light , the divells abode not in the truth , that truth they forsooke was exceeding great , it was truth with a witnesse , exceeding evident , and apparent , therefore it carried them into the lowest sinke of sin , which is a deadly hatred of god , and all goodnes , and all his creatures , which ariseth much from the light they fell from , like to this fall of theirs , is the sin against the holy ghost . having seene their sin , wee come to their punishment , which in many respects is necessary for us to know in order to this subject as wee shall see . the place of their punishment , seemes to admit of a double consideration , either that of their ultimate punishment , after the day of judgment , or that for the present . this distinction is gathered out of severall places , especially that of iude ; that everlasting fire , which christ speakes of math. 25.41 . the common residence of the damned and divells , seemes rather to be prepared for them , then possessed already by the divell and his angells : the same may be understood of that utter darknes where shal be weeping & wayling and gnashing of teeth , math. 8.12 . this seemes to be the most abject , vildest and remote of all the rest ; there is the same reason of opposites , the saints shall shine as the sun in the glory of their father ; and as the favour of god is called the light of his countenance , and the saints are said to be in light , so the wicked and divells to be cast into utter darknesse . againe as the holy angells and saints are in the highst heavens , with god and christ , so the divell and reprobates , shal be in the most remote place from all these furthest from god and all good , and light , and comfort . between you and us there is a great gulfe , luk. 16.26 . this place may be either neere the center of the earth , or in the depths of the great waters , that is , most remote from the highst heavens , and this appeares by that place luk. 8.31 . where the di●ells besought christ , that hee would not command them to goe into the depths , as apprehending that eternall judgement to which they were destin'd , and having it ever in their eye to astonish them , and dread them , therefore they were affraid of christ , and besought him not to torment them before their time ; but for the present according to that in peter , 2. pet. 2.4 . the angells that sinned are cast downe into hell , as wee translate it , not intending by that the place of their ultimate punishment , for hee saies , they are reserved in chaines till the judgement of the last day , as malefactours that indure a good piece of their punishment , by the hardnes of their prisons ; but the place of their present abode is either in the aire , waters , or under the earth , as eph. 2.2 . they are called the prince of the power of the aire , and in that place of math. they besought christ they might possesse the swine : and they carried them into the waters , the place of their abode : some also live on the earth and under the earth , from whence they make their dreadfull apparitions , as hee that came up in the likenesse of samuel . next wee come to consider that place of iude 6. i will not comment upon it , because i bring it but as a proofe : the apostle saith heere , the angells are reserved in everlasting chaines under darknes , untill the judgement of the great day : by these chaines divines understand , ( besides their guilt which bindes them over to punishment , ) the divine power bridling and determining the angelicall strength , either intelectuall , or operative , so as they are not masters of their abilityes , but are bound up and restrained , they have not liberty of acting , which the good angells have , though god permit them to do much , and they are called everlasting chaines , because though by them they shal be reserved to judgement , yet these chaines shall shackle and binde them for ever ; by these words under darknes , is meant as before , the absence of the light of gods countenance , and also in darke obscure places . this distinction of a double condition of the evill angells till judgement , and after judgement , is necessary to be knowne , ( in respect of the subject in hand ) because if they were in their tearme already , and utmost place , they would have nothing to doe with men , in regard of tempting , not with men of this world , because they would be secluded hence , nor with the damned , because they in respect of their condition , are already obstinated in ill , nor in all reason do they punish them in hell , for wee finde no peculier ministery , which the divell hath over them in hell , but they goe thither to be tormented with the divell and his angells , rather then by them , as wee finde nothing of the ministery of the good angells in heaven to us ; therefore the knowledge of this is necessary to us , that wee may know they are heere with us , not in their place and tearme , and that the minister about us , and are very active concerning us , which in utter darknes and everlasting fire they will have little leasure to doe . let us consider this a little , that the whole universe of rationall creatures are under chaines and bonds in order to an eternall state , this will have an influence into our practice : of the angells wee have spoke already , you see how and where they are bound : men also are in the same condition , some are under the bonds of election , others under the bonds of reprobation , reserved both of them , by the chaines of gods decree , to eternall glory or wrath , which is to follow ; this in the decree hath been for ever , but since the fall the bonds have seazed upon men , an attatcht them assoone as they have had a being , so as they have lyen under the arrest clogged with shackles , and chaines , which of themselves they could never put of : they have had a wound in their wills , and a blindenesse in their understandings , the spirit of bondage , through conscience of sin , and feare of wrath to come , have fallen upon all men , who have not gone sleeping to hell . now then see the use of christ , luk. 4.18 . hee was sent to heale the broken hearted , to preach deliverance to the captives , recovering of sight to the blinde , and to set at liberty them that are bruised . heere is one that can knocke of your shackles , can breake those bonds ; indeed hee layes another yoake upon you , another chaine , by it you are reserved also , but it is to everlasting joyes , it is to a crowne that fades not away , and it is a yoake , but it is a light one , not which shackles and fetters , but advanceth your motion , and is a comely ornament to your necke , they are the bonds of a friend , it is such an imprisonment as excludes bondage , as gives liberty : let those therefore that are invironed with those chaines , that are honoured with this yoake , glory in their bonds and walke as freemen , these are markes of their libertie , and badges to distinguish them from slaves ; let them walke livelily and cheerefully , not as men bound up by a spirit of bondage , and reserved under darknesse , but as men set at liberty and in a joyfull light , with singing in their mouths , and laughter in their faces , and joy in their hearts , that they may be knowne by their lookes to be the sonnes of the most high , and heires of a free kingdome , and let your actions and steps speake libertie , every one freedome from sin , from lusts , from corruptions , that there may be a glory in every motion , and an impression of sealing to eternall life . secondly for those that are yet under those ill yoakes , let them consider to get loose , or they will finde a worse state behinde , they will finde themselves , but reserved to judgement , though one would thinke , the yoake they beare , the yoake of lusts bad enough , to be servants of sin , and corruption , of lust and pride , yet they are reserved to worse : change your bonds therefore , rest not till you finde your selves bound by other cords , bonds reserving you to everlasting joy and happines . wee have considered the divells already , under two heads , one of their sin , another of their punishment ; that of their sin wee have dispatch't with the corollaries drawne from it . in respect of their punishment wee considered them under a double consideration , either that present , or that which remaines them heareafter , and founde it usefull for our purpose . wee will consider now of their spirituall punishment : first for their will , they are so obstinated in ill and in hatred against god , and christ , that they cannot will to repent , and be saved ; they are that wicked one by way of eminency : what death is to us , that the fall was to the angells put them into a pertinatious , and constant state of ill , but the reason of this was the judgement of god upon their sin , which was against the holy ghost , because willingly , and knowingly they opposed the truth and gospell of god , therefore sayes iohn , hee that committeth sin is of the divell , for the divell sinneth from the beginning , 1. ioh. 3.8 . not hee hath sinned , but doth sin , that is pernitiously , and constantly , as a fruit of that great first sin . for their knowledge that it is exceeding great in it selfe , is without all question , they being of the same substance with the other angells , indued with a most excellent knowledge of things , and a most tenacious memory . it appeares also , secondly from their experience of things from the creation of the world to this time . thirdly from their office , which is to delude and deceive the reprobates , and to try the saintes which require great ability of knowledge . fourthly from this that they are the great masters of all the impostures that have bene in the world , of all sorcerers , witches , and southsayers , who for title call the divell their master ; yet notwithstanding , their sin , hath given their knowledge a mighty wound . for first their naturall knowledge is maymed exceedingly , there is darknes mixed with it , they lost what man lost and more ; adam could call things by their names according to their natures , but who can do it now , and proportionably to their more eminent nature and sin , was the greatnes and eminency of their losse . secondly in their knowledge of things divine , and revealed , in many things they fall short , they beleeve enough to make them tremble , but many the best and most things were lost to them , what they see , they see but by halfe lights , and therefore though the divells understood more of christ then men not enlightened by god , and they could tell that paul and his companions were the servants of the most high god , also iesus they knew , and paul they knew , acts 19.15 . they have whereof to beleeve and tremble , iam. 2.19 . they raise from the effects some darke and obscure knowledge : yet in things of this kinde the divells beleeve not very many things , which they should have beleeved , if they had stood , and therefore are called darknesse , and the power of darknesse , because they are exceeding darke in themselves , in respect of the good angells , and of what they might have beene . but now then thirdly to see things , as the good angells and holy people doe , ( to wit ) the beauty of holinesse , the evill of sin , the lovelinesse of god in christ , the glory of god , as father to his elect , such sights as might gaine and winne them to god , they are perfectly blinde in , and understand nothing of , ( and as i have told you before , they never saw god as the elect angells did , they never beheld the face of god ; ) so nor now can they see him , as the elect , both angells and men doe , but heere lies the greatest darknesse , which they can never overcome . their spirituall punishment will appeare also , by those names , and titles , attributed to them in the scripture , they are called perverse spirits , and uncleane spirits , from their quality and office , they are the authours of uncleane thoughts , and actions , they are called , the evill one , the enemy , viz. to god and man , the father of the wicked , iohn 8.44 . also the divell , the calumniator , the tempter , one whose worke lyes in deluding and depraving man. also the god of this world , hee would be worshipped as god , as hee hath also a power over men , 2. cor. 4.4 . so hee would have worship from them , as they have also formally , and explicitely from such as personally give themselves over to their service . they are stiled also the governours of this world , or rulers , 2. eph. 2. which governe wicked men , in and to their lusts ; also roaring lyons , 1. pet. 1.8 . from their fiercenesse and malice : a murderer , authour of our death and all murthers : also beliall , 2. cor. 6.15 . what agreement hath christ with beliall ? this signifies irregular , without yoake and discipline , such hee is himself , will submit to no law , but what the power of god layes necessarily upon him , and such hee renders his . the use that i shall make of all this to our selves , is , that wee dread the spirituall punishments of sin : sin drawes along a dreadfull chaine after it , the little sweet that was in your mouth , that your rolled under your tongue , which you judged so good , the tast of that is presently gone , but there is a long bitter followes , the pleasure is but skin deepe , reacheth but to your sence , but the effects of it are felt upon your conscience and minde , your most noble parts ; the pleasure gives you the enjoyment of a minute , such a one as it is , but the paine is of your life , perhaps of all eternity ; but how miserable is it to drawe on a trayne of spirituall punishments , that is , that sin shall be punished with sinne , the truth is , every first sin , carries punishment with it , for it is a punishment to sin in the first act , though wee consider it not , as all holy acts carry reward with them , even in their mouth ; but heere is not all , this sin shall make you sin againe , pharoah was punished by frogs , by haile , by many things , but the hardenings of his heart , as it was the greatest punishment , so it was virtually all the rest : that place rom. 1.28 . is dreadfull , because they delighted not to reteyne god in their knowlegde , god gave them over to a reprobate minde , and then they were filled with all unrighteousnes : if wee will not delight in god , god wil give us up to delight in the basest things in the world ; thou little thinkest , that thy proud or uncleane thought , shal be waited on with such a trayne , not onely of punishment , but sin . and this is true to all in it's proportion , to the saints , for sin doth not naturally dispose for further degrees of sinning of the same kinde , for so every act strengthens the habit , but the spirit of god being grieved withdrawes , and when yee are in the darke , the spirit of darknesse is bold with you , and you want light to repell him , and god can when hee pleaseth in consideration of a sin past , let either a sin fall upon your spirit , or an affliction or sicknes upon your body . but oh feare such punishments , they are not onely of the worst kinde , but they are multiplying of evill infinitely , if god prevent not . beware therefore of sin , least you sin , and least you be given over to a spirit of sinning , which is the greatest and worst of punishments , thinke that you know not what sins are in the wombe of this sin , which you are now about ; if to grieve the spirit , to please the divell , to offend god , be dreadfull to you , feare sin above all , not onely for that present act , but for those other sins which may be contained in the wombe of that , and may in time be most cursed births of it . and as austin said of hell , lord saith hee , burne heere , cut heere , punish heere ; that is , in this life : so of sin , o wish rather the animadversion , to fall upon your bodies and estates , your outward man heere cut lord , spare my soule , my inner man , let sinne rather cause death then sin , which is the worst dying . in the next place wee come to shew , what is the principall ministery of the evill angells , for god knowes how to improove every creature , and not onely the power , but the evill of the evill angells , and hee made nothing in vaine , the wicked are for the day of wrath , muchlesse such mighty instruments and engines , as those spirits are , which though they have received a wound and lye under chaines , yet are of mighty ability when god gives them leave to act it . that they are at liberty for a ministery i told you before , when i spake of their punishment , for they are not in termino , they are not yet in the great deepe nor under the sentence of their punishment , they are not in the place prepared for the divell and his angells , but they are in the ayre and the world , where also they are princes , they have the advantage of the place , and powers is also theirs ; now for their ministery which still will come neerer our purpose , the principall and proper ministery of the evill angells is to tempt , and induce men to sinne , they improove all the power and opportunity they have , chiefly to this , this is manifest by scripture , assoone as the world began , hee began this worke with our parents in innocency , in the shape of a serpent , gen. 3.1 . therefore christ calls him a murtherer from the beginning , ioh. 8.44 . for assoone as the world was , hee gave the greatest blow , that ever was given mankind , hee murthered our first parents , and in them all our posterity , and this was done in a way of tempting and alluring , so paul 2. cor. 11.3 . i feare least as the serpent seduced eve ; shewing that that temptation was the beginning , the first of that kinde that was in the world , the first prancke hee playd , the first execution of his ministery , and as it were the coppy of the rest , therefore also math. 4.3 . hee is called the tempter , as being the title of his office , other names hee hath which shew his power , and ability , his nature and his malice , but none declare his ministery so properly as this ; therefore 1. thess. 3.5 . least by some meanes , the tempter have tempted you , and very frequently our temptations are said to be from the divell , so ioh. 13.2 . the divell put into the heart of iudas to betray christ , iudas had the corruption in his heart before , which was fit matter to worke on , but it was a fruit of the divells ministery , to suggest that temptation and put it into his heart , so christ told peter , that sathan had desired to winnow him ; wee should have said hee was affraid to die , and being surpriz'd secured himself by a lye , and so should have imputed it to little more then the act of a timerous spirit , but christ said , the divell was in it , and 1. pet. 5.8 . it is said , hee goes about like a roaring lyon , seeking whom hee may devour , that is , by his temptations , and allurements , otherwise hee doth not rampe upon our bodyes , and rev. 12.9 . it is said , that the great dragon was cast out , that old serpent , called the divell and sathan , who deceiveth the whole world ; this is his worke , hee sayes , they were cast out , and his angells were cast out with him , which are his under-ministers in deceiving the world , as christ math. 25.41 . calls them the divell and his angells . ( of the order of the angells wee speake not now , but that there is a subordination in their state and imployment appeares evidently : ) but heere you see the ministery of the divell , in the most eminent branch of it , which is to tempt , to draw men into snares , and to leade them to misery : if you aske whence hee had his power , for all ministery implyes a power from whence it is derived ? i answer from god , for there is no power but of god , rom. 13.1 . which is generally true of angelicall power , aswell as humane , thou couldst have no power at all except it were given thee from above , saith christ to pilate : therefore this power , this considerable ministery to us , is from god , it must needs be so , because els you would set up another chiefe , another supreame , from whence they must derive it , and so another god , every kingdome is under a greater kingdome , and what ever power there be , it falls under a greater , till you come to that which is the greatest and highest , therefore the same reasons that make the divells creatures , make them also subject , and if they be subject , then the power and the mannaging of it is from god. now wee come to consider some reasons , why god gives this ministery to the divells , why it is invested in them by god. first that the excellency and power of his grace might appeare , and be illustrated , and what can doe it more then to see the effect and efficacy of it in weake man , which yet through god is begirt with might , and made able to grapple with this mighty adversary ; so paul when hee grappled with sathan , and doubted of his strength , and therefore would faine have bene quit of such an adversary , and sought god earnestly in the matter , had this answer , be content , my grace is sufficient for thee , my strength is made perfect in weaknesse , 2. cor. 12.9 . which when paul understood , hee gloried in his infirmities and distresses , that the power of christ might rest upon him . they say of some fields that they are good for nothing , but to be the field of a battell ; paul had rather have his soule be the field of that battell , where christ should overcome , then be in the greatest rest , or beare any other fruit . but if you object that the inefficatiousnesse of grace is aswell discovered by this , because even the saints are sometimes overcome ? first by that the divell is no gainer , that little ground hee gets , tends but to his greater confusion , when hee is not able to make it good , but is beat from his strong holds , and forced to quit the field after a victory : as the amalekites that robbed david at ziglag , got nothing , for david recovered his spoyle , and besides that , the other heards that they drove before these other cattle , and which hee called davids spoyle , 1. sam. 20.30 . a man may be a victor in the battell and not in the warre . the saints at last spoyle the divell , unthrone him , degrede him , as fruits of their revenge upon him . secondly for god , his grace is magnified in some sort by our falls , that is , it is shewen that it is grace , that it is freely given , and therefore when his assistance withdrawes , ( as it runs not alwayes in an equall tenour ) wee fall before every touch , not onely of the divell , but of the meanest of his instruments . thirdly it is gods way , and it illustrates exceedingly his goodnes , and bounty , rather to bring greater goods out of evill , then to permit no evill at all , els no evill would befall his neither sinne , nor affliction ; so as gods glory is still illustrated , either by enabling us to stand , or at least to gaine afterward , to the confusion of sathan , and his owne greater glory in the issue , so as the reason on gods part stands good . but there is secondly a reason also of this ministery in respect of men , first for wicked men , and reprobates , god will have them hardened , hee will have them deceived , there is a worke to be done upon them that they may be surely damned ; if you aske the reason of this , i will aske what art thou ô man that disputest against god ; and if god will give men up to beleeve lyes and send them strong delusions , as in 2. thess. 2.11 . who is so fit to be the messenger as the father of lyes , who will doe it most hartily , and most efficaciously ; and therefore 1. kings 22.22 . one of those spirits , presented himself for that worke : i will be a lying spirit ( sayes hee ) in the mouth of all his prophets . so when god will have men filled with all unrighteousnes , fornication , wickednes , as rom. 1.29 . who is so fit to blowe those bellowes , as the uncleane spirit , and since god ordinarily converseth with men , not immediately but by mediums and instruments , by men and angells , by ministers , and ordinances , who is so fit for this base imployment , as the worst of creatures , the divell . but secondly there is great reason also for it , in regard of the saints , of the glory and crowne which they shall gaine by victory , a man is not crowned except hee strive lawfully , 2. tim. 2.5 . now how shall hee strive if hee have not an adversary , and if for a crowne , hee must have a great adversary in some sort proportionable to the prize ; every saint is a souldier , as in the same chapter of tim. ver . 3. god hath put us into the lists , he hath armed us , and given us mighty aydes , wee have a glorious king and captaine iesus christ , fellow souldiers , the whole host of angells and saints , and for prize a crowne of righteousnes , a crowne of glory , therefore wee have a mighty enemy , whose worke and ministry , is to oppose , assayle , and tempt , one fitted at all points for a combate , that knowes all the wiles in warre , and is mighty in strength , and the end is that great victories might have great glory through iesus christ ; but besides this , there are other reasons , as that this great enemy , this adversary might drive us to god , and cause us to sticke close to him ; god would have us alwayes heere with him in a spirituall converse , as heareafter wee shall be in a personall ; nothing will make us keepe our strength , as the assurance of a mighty enemye if you depart from god but a little , you are sure to be overcome . now god that loves our company , hath formed this meanes , to drive us to him , and there to keepe us on such tearmes as wee may not dare to depart from him . and thirdly that wee might be kept in an humble watching , praying , that is in a holy frame ; what afflictions doe , that should temptations doe also , because they are of an higher nature , and more considerable to us . first , that if there be such a ministery as tempting to sin and departing from god , let the saintes blesse god for their ministery which is so much otherwise , that is , both the ministery they are for , which is to serve god , to doe good , to drawe men to god , to incite to holinesse ( which is angells worke , ) and also the ministery they are under , for they are not under this evill ministery , as they are under god , and the good angells , the wicked are so , they are in some sort subjected to it , for their good and advantage , but the ministery they properly fall under as their owne , is of another kinde , as wee have formerly shewne . secondly , then wonder not that evill men are so wicked , there is a ministery upon them for that purpose , an evill spirit from the lord is upon them , and god hath forsaken them ; be not scandalized at the evill of any that is not under the ministery of god , and the holy angells , for they are prest and ridden by another spirit , and they cannot but goe when they are so driven . thirdly , take heed yee be no occasion or temptation to sin , it is the divells worke , doe not that vilde worke , it belongs to the divell and his angells ; you may commit this sin amongst others , to be an occasion of others sins , though not of purpose , but through want of care and watchfulnes , but take heed of this , though it be but by accident . fourthly when yee see men rise to a height in wickednes , doe not thinke they shall presently be destroyed , and sent to their place , they are cast perhaps under sure bonds , for destruction , but as the divells , they are at liberty for service and ministry . god will use them as hee doth the divells , for base and filthy worke , before hee will cast them into the great deeps . fifthly labour for holinesse and wisedome , that yee may be fit for a ministry ; the evill angells are indued with great strength , because they have a mighty worke to doe , you have a ministry also , to serve god and man , to doe great workes , but where is your ability , labour also for holinesse , that you may be mighty to worke . sixthly , if so good an account may be given of the divells and their ministery , which is the worst thing in the world , doubt not but god will justify well enough all his actions to the world one daye . seaventhly , dread not your adversary , hee shall prove your crowne . eightly , since there is such a ministery to tempt and deceive , keepe close to your strength , depart not from your coulours , the divell is to hard for you , if hee take you alone , ye cannot fight with him in single combate , if you take your selves from gods ordinances and wayes , you will be as an excommunicate person which is delivered up to sathan , so you may deliver up your selves . ninthly , be secure on gods side , this is but a ministery , hee will have the victory , and the glory , hee overcomes for the present often the infirme and weake will of man , but the power and grace of god never : consider that his power is from god , and his ministery is for him , in those that perish hee is the mighty minister of god , for their destruction ; the skirmishes hee obtaines of the saintes , hee shall have little cause to boast of at last , when hee shall see those saints , filling the seats of the wicked , and falne angells , so as for gods manifestative glory hee shall serve to advance it , aswell as all the other peece of the creation , for his essenciall it is above his reach , or that of any creature . you have seene the ministery of the evill angells , it will not be amisse in pursuite of it , to consider , how farre they mingle themselves with temptations , and whether they be the cause and authour of all , or of all sinne . it seemes temptations goes before sin , as the cause before the effect , iam. 1.14.15 . every one when hee is tempted is drawne away of his owne lusts , and lust when it hath conceived bringeth forth sinne . therefore : first to state aright the case of sinne , and then consider how farre hee tempts . how ever immediately or properly the divell may concurre in the point of temptation , yet hee ever concurres remotely , in respect of the sin committed , for betweene the temptation of the divell , and sin , there ever mediates or goes betweene , cogitation or thought , in which the temptation properly and formally lyes , so as hee may be an effectuall cause of temptation but not of sin , for hee may necessitate a man to feele a temptation , but not to consent to it . the divell may represent such an object to us , but hee cannot constraine us to be taken with it , to close with it : the divell when hee temps us , hee doth not binde us , or altogether hinder the use of reason , for though hee may have an ability naturally to do it , it is not ordinarily permitted him , or if it be permitted him , then properly and formally , hee doth not tempt to sinne , but inflicts by gods permission , some evill of punishment upon us , by which our power of sinning , for the present is taken away , which cannot be without an ability of reasoning or working freely : to which wee may adde , that as the divell cannot worke in our wills , the consent of sin , as being the next totall and efficient cause , ( for that were to destroy the liberty , and life of the will , which is to be free and to moove freely , ) as hee cannot do this wholy , so neither as a partiall or halfe cause to operating immediately with our will , bending and mooving of it , for even this is a branch of gods prerogative , and exceeds the spheare of all created capacity ; the will is independent upon all created power , both in its operation and in its being , and is out of the naturall power of all the angells , onely god the first cause of all things , can concurre with the free acts of the will , and neverthelesse preserve its liberty , hee can bend it , and frame it , and reatch it , as free and as immateriall as it is . then first thy perdition is of thy self , oh israell , it is thy cursed will that strikes the stroake for sinne , which all the divells in hell could not doe ; men will be impure , they will be covetous , they chuse to doe evill , that is it which strikes the stroake , lay no more upon the divell then is his due , hee cannot force your will , and it is will wherein your sinne lyes , the lesse voluntary any thing is , the lesse sin , nay hee cannot cooperate immediately with your will , hee cannot bend nor moove it to assent to the understanding , the will and the deed is not from him : let every sin then humble us for the will that is in it , and know that the strength of sin lyes in the will , as that is gained , as that assents , more or lesse . secondly , blesse god that hath preserved you this liberty , and hath left to himself onely , that power over you make good your liberty against the divell , and call in god to your aide , beseech him that can , to bend and moove you , and since hee hath not subjected you necessarily , do not you subject your selves voluntarily . glory over the divell in this behalfe , and make good your ground , which all the power and art hee hath , can never gaine , unlesse you will. for the second point , whether the divell can concurre to the temptation of all sin , some have thought , that there would have bene no sin , without the temptation of the divell , and that there can be none ; but to make the divell so necessarie to all temptations , as that they cannot be without him , i see no reason for though there were no temptation , from without , originall corruption were sufficient to raise temptations to provoke to ill , every one is tempted when hee is drawne aside of his owne concupiscence or lust , and intised , iam. 1.14 . so math. 15.19 . out of the heart proceede evill thoughts , adulteries , that is , it is a bubling spring , a fountaine for the worst streames : also , considering how ready wee are to kindle and to receive fire from every sparke , without the divell or any rationall tempter , sencible objects may betray us , the lusts of the flesh the lusts of the eye , and the pride of life , something of this nature is that which drownes worldly men in perdition , and destruction , and creats that conflict betweene the flesh and the spirit in the saints , gal. 5.17 . the flesh lusteth against the spirit , and the spirit lusteth against the flesh , so that wee cannot doe the things that wee would ; by reason of this opposite streame , of this contrary power , wee are interrupted in our working ; and besides , sencible objects which worke upon corruptions within us , which are apt to receive flame and burne , there are the ill counsells of wicked men , and wee may adde over and above , that without the foment of originall lust and without an extrinsecall tempter , man might have sinned even in the state of pure nature , why not aswell as the angells , which had no tempter , nor divell to fall upon them , which were in their pure naturalls . and they which received so easily a temptation from without , as our first parents , might perhaps have sinned without it ; therefore without all question , if wee speake of the possible of what may be , men may sin without the temptation of the divell : but now de facto , the divell usually , hath a part in all temptations , hee findes matter in us , and hee workes upon it , therefore there are not many temptations , in which the divell is alone , without us , and i should thinke there are fewer , in which wee are without the divell . and therefore the fathers were used to say , when you thinke or doe any evill thing , it is without all question , that yee have a malignant angell exhorting you to it ; also when you speak idlely or doe any evill thing , it is the divells counsell , but doe wee not finde the scripture frequent in this ? the divell put it into the heart of iudas to betray christ , ioh. 13.2 . so acts 5.3 . why hath sathan put it into thy heart to lye . so ioh. 8.44 . christ blames them for being enemies to the truth , and for being lyars , but hee wonders not at it , for hee tells them the divell is powerfull with them , and there is a confirmed relation betweene him and them , yee are of your father the divell , and the lusts of your father you will doe , which may be said of other sinnes , aswell as of lying ; so christ said to peter , get thee behinde mee sathan : hee knew sathan was in that carnall peece of policy , and so paul speaking to married people , bids them not be long asunder , but come together againe least sathan tempt them for their incontinency . what ? was there not flesh and blood in them , and corrupt affections enough , to make them incontinent ? yes . but they wrestle not onely against flesh and blood , as in the text , but against principalities and powers , against the divell in all his strength and power , even in these things , wherein flesh and blood , assaile us also . so sathan provoked david to number the people , 1. chron. 21.1 . which wee would have thought to have proceeded from nothing more , then from the pride of life , and to have bene a branch of it , yet the scripture layes it to the charge of sathan ; now besides these scripture expressions this mingling and joyning in all temptations , may be supposed easily , in reason , by them which shall cōsider the innumerable numbers of the divells , which are ministring spirits for that purpose , ( as i told you before , ) when yee shall also consider the infinite hatred they beare to god and man , which invites them with all diligence , and endeavour to fulfill this ministery , so as they have no intermission , no vacant time from this worke , the divells emissaries , ( wicked men ) how busye are they ? they can not sleepe except they cause some to sin , they turne every stone , and leave no meanes unattempted , but the divell himself needs no sleepe , nor rest , hee is not clog'd with a body , to weary him , hee hath no other imployment to distract him , no food or rayment to provide , to interrupt him , so as hee may minde his proper worke , and indulge to his proper lusts , which is to dishonour god , by abusing man , and therefore hee is ever at leasure either to offer temptations , and begin them which hee doth very often , or when any bubling is of our owne corruptions , or occasion off'red from without , hee is at hand and at leasure , hee hath heart and hand ready to joyne , to sharpen the temptation , and to give it those points it wants , to make it most taking ; so as though possibly man may sin , without the immediate temptation of the divell , as hath bene shewed , yet it is not improbable , that the divell , out of the abundance of his malice , & solicitousnes to hurt , doth concurre actually , ordinarily , to all temptations , and so to all the sins of men , and makes good the words of peter , who sayes , that our adversary the divell goes about like a roaring lyon , seeking whom hee may devour : all this is that ye may know which are the divells parts , and which ours , and how far hee can goe , and when hee stoppes , which is a proper part of this discours . but if you aske and inquire now of the method , and whether usually have the start in raising and beginning those temptations , our owne corruptions or the divell ? there is nothing certaine , or assured in this , but there is ordinarily a variation , with evah it was apparant the divell began , with christ , it was necessary hee should begin , and end , for there was nothing in him , to fasten temptations upon ; with iudas also it is cleare hee began , the divell put it into his heart , and very ordinarily , according as hee is wise and diligent hee begins with us , not onely in those temptations which men say to be properly from the divell , namely in things suddaine , independent , and unnaturall , ( which yet for ought i know , may often have their birth in originall corruption ) but also hee begins in our most ordinary and naturall lustings , and that either mediately , by presenting the objects of lust , or passion , or by stirring and mooving the humours of the body , that the body may be more fittly disposed , to be mooved by the object , or els immediately , joyneing some internall persuations , and reasonings to the motion of the object , which may more easily leade and facilitate us , to the consenting to such a lust or inordinary . it may also be on the other side , that corruption mooving freely , and of it self , the divell may adjoyne himself , as hee will neglect no probable occasion , to promote his worke , and it is possible that some motions , may escape him without his concurrence . for though hee be wise and watchfull , yet neither doth hee foresee all future things , nor perhaps doth hee consider all present things , instantly , and assoone as ever they are in act , especially such as give the least impression upon the fancy or some of the fences , which may be supposed rather of more transcient acts , of thought , of suddaine and passing things , then of any thing of greater moment which lyes longer in thy minde , and are premeditated , it is most probable the divell is never wanting to them . thus you see how hee stirres in sin , and how hee mingles himself with temptations , which is according to scripture , and the sence and experience of our owne heart . from that therefore which hath bene said in the first part of the second point ( viz. ) that our owne corruptions can furnish us with temptations , though there were no divell ; let us be sencible of the miserable condition wee are in , and cry out of the body of death , wee carry about us as paul did , and learne to keepe the avenues against all lusts , which may finde away to us by our sences , by the example of others and by ill company aswell as the divell ; watch our hearts , out of the heart proceed evill thoughts , &c. the divell could hurt us no more then hee did christ , if hee had no more matter in us , subdue corruptions , mortifie lusts , and the divell wants so much footing , the fire is ours alwayes though the flame be his , quench the fire ▪ take away the subject matter , and then yee defeate and vexe him , as hee doth you with his wiles . but then secondly see the need of watching , yee fight not against flesh and blood , yee have a nature that you cannot stand before without a speciall assistance , that yeeldes without a blow , or with an easy touch , and wee have a divell able to adde strength to the bluntest weapon , to stir up corruption , where they are , most mortified , who is sufficient for these things for this combate . fly to christ to the lyon of the tribe of iudah , to resist for you this roaring lyon. thirdly in our watching thinke much of the divell , have him evermore in our eye , and by knowing his nature , wiles , and methods , and his ministery what hee doth in the world , hee instructed for him , as for an enemy , set him up as a but to shoote against ; but in our confessions , charge onely our selves , acts 5.3 . peter said to annanias , why hath sathan filled thy heart , hee chargeth him , reasons it out with him , not with the divell , it was an evasion in evah to excuse herself by the temptation of the divell , and in adam by evah , therefore the charge of sin is ours , not the divells . wee have last insisted upon these two heads , what influence the divell had upon sin , and then secondly , what influence hee had upon temptations , and how hee usually concurred in tempting , whether no temptations were without him , and how hee either begins , or joynes with us in them for the severall manner or wayes of conveying his temptations to us , either by presenting sencible objects , or by speaking to us , from without as the divell did to evah , and doth to many in apparitions , or by applying himself to our fancies , by an inward commotion of our humours , and stirring of the phantasmes , these with the like it will not be needfull to repeate againe , but referre you to what i delivered , concerning the good angells in the former part of this discource . but before wee finish this head of their ministery , there is one thing more which would be touch't : how those ministeries are distributed , and whether there be divells appropriated to such vices or to such persons : some have thought that some rankes or kindes of divells , have bene to tempt , to pride , others to lust , others to covetousnes , &c , as being called in some places a lying spirit , in other a seducing spirit , in others a spirit of fornication , &c. but it seemes not necessary that these spirits should be ever divers , but that the same may doe severall things , in divers times , and may from the effects on the world gaine those names ; nor is there any such distinction in the good angells , but the angell keepers , as you have heard before , promote to all good , oppose all evill ; so the same divell tempted christ to many severall things , to distrust in god , and to worship him ; so iobs divell had power , not onely over his cattle , and children , but his body also ; and besides , all the evill angells , have knowledge , power , and will enough , to tempt to all vices , and as much , as in them is , they will loose no opportunity , to vent their malice and hurt us , therefore others distinguish their ministery according to the object of it , persons , and states , and societies , and therefore quote those places of dan. 8.20.21 . where mention is made of the kings of persia and greecia , which opposed michael their prince , and understand also that place so , of 2. cor. 12.7 . there was given unto mee the messenger of sathan to buffet mee , and that curse , psal. 109.6 . let sathan stand at his right hand ; and the liberty the divell obtained upon iob , which are still supposed to be certaine peculiar divells , set out by sathan their prince for that particular ministry , to such a person or state , though they must beg leave of god for the execution ; this is not improbable , for sathan hath ever bene the ape of god , and there is no doubt of his will for this method , ( which hee sees so advantagious for the saints in the other ministery , of which wee have spoken , ) if his power faile him not ; now if hee have instruments enough and god permit it , there is no doubt of his power , and where god permits him to tempt , hee will sure permit him to use the best methods , and of the other , ( to wit , ) that hee wants not instruments , there is as litle doubt ; the host of heaven was great , and there were angells enough that fell , to conflict with all men , sathan could spare a legion for one man , to doe a great worke . consider the difference betweene the saints , and the wicked , in the point of temptation , i shewed you before that the saints , and onely they , have good angells for their guardians , heb. 1.14 . the divell doth not faile to allot them evill angells also ; but what becomes of the wicked ? an evill spirit is upon them , and god is not with them ; this shewes first the excellent condition of the saints , and the difference betweene them and the reprobates ; the saints ly bound under the decree of god , under the ministery of angells ; the wicked are exposed as a prey to the divell already . but secondly let this difference in our state cause a difference in our working , and resisting , it should be a shame for the saints to fall , and faile as doe the wicked , alas they have not those aides , those sights and visions , those contrary whisperings ; where is the good angells that should conflict with the other , they want the contrary principle , they want the externall helpes , they have some darke sights of god , some whisperings of conscience , though in great sins a louder speaking , but they want the spirit , the good angells a new nature , therefore in these respects , the sins of holy men , are capable of greater aggravations then the wickeds are , and god is more displeased with them , they are not left to the wide world , they have custodes , and testes morum , those which are witnesses of their manners and keepers , also , god is at the charge of giving them , tutors , and governours , great and holy guards , they must breake many cords , many bonds , before they can reatch a sin ; let this consideration strengthen us , and begirt us to holines , and incite us to pitty , and helpe wicked men , which that wee may doe the more , and may more fully fall under our governours , and tutors given us by god , and may see reason why wee should not sin as do others : let us consider a little out of the scripture how exceedingly the wicked fall under the divell beyond what the saints doe , by the decree and permission of god , eph. 2.2 . in them hee workes ( sayes hee ) that is efficatiously , hee workes his will in all the pieces of disobedience . also 2. cor. 4.3.4 . our gospell is hid to them that are lost , whose mindes the god of this world hath blinded . so 2. tim. 2.26 . they are said to be taken captive by him at his will ; hee hath them in a string , hee can drive them to any madnesse , or folly to oppose the truth , as in the preceding verse , though it be clearer then the day , or any other thing . therefore els where sathan is called the god of this world , and the wicked , the children of the divell , who fall under his lawes , easily and naturally as children doe , now none of these things is spoken of the saints . why ? because they are under another god , another tutor , other guardians , hee hath neither that power nor those meanes of deriving it , if sathan stand at our right hand , our good angell stands there also ; if the divell use all his arts , god hath his methods also ; therefore let it be no matter of our glory , that wee are not as the wicked are , but of our shame , that wee come neere them in any measure , and of our glorying and prayse to god , who hath put us in the other predicament , where though you have the divell who assaults us with all violence , yet hee prevailes not , because you have god and the good angells to oppose him . in the next place under this head of the divells ministery for temptation , wee may consider which way hee layes himself out towards mankinde ( that is ) toward the saints , and others , for though his power be limitted towards some more then others the temptations in respect of the subject matter of them , the things to which hee tempts are the very same . hee will venture upon the saints , even the greatest things , though perhaps in some difference of method , that wee may see by his temptations to christ , and the reason is , because hee is not ever assured , who is a saint , and who is not , they may be of his owne ; and because a little ground gained of them , is a great victory , and because if as sometimes hee doth hee can bring them very low , hee makes trophyes , and glories in their blood and shame very much . to handle this at large were to make a treaty of temptations , ( which i at all intend not in this subject ) for as i told you , there is scarce any temptation , with which the divell mingles not , but to point at some heads onely which the scripture mentions , or experience . and first , as greatest haters of god , and his glory the divells oppose with all their might the worship of the great god , and in order to this , they would hinder the knowledge of him , they would ecclipse the light , with the greatest and thickest darknesse , how much they are in this , appeares in that bold tempting of christ , when the divell durst venture upon a motion of worshipping him , in plaine tearmes , and offered all for it : this all auntient and moderne stories witnesse , the first thing the divell makes out for amongst his , is an alienation from god , and a shaped and formed worship to himself , for which purpose hee hath his assemblings , where hee appeares personally , as appeares by the confession of many hundreds : and therefore antichrist his eldest sonne , whose coming is after the working of sathan , 2. thess. 2.9 . ( that is , who workes even as sathan workes hee doth the like ) ver . 4. hee opposeth and exalteth himself above god , so that hee as god , sitteth in the temple of god , shewing himself that hee is god : so as now to be of his party , is to be of sathans party , to obey him , is to obey the divell ; let them consider this who are bold to vary in doctrine or worship , from the word of god , they fall under a mighty temptation of the divell , it is his most naturall temptation , they strike at the root of all obedience , that strike at the rule , which is the head of worship , this is to draw men cleerly and immediately from god , let us advance the glory of god ; and the worship of god , so yee shall be fighters against sathan , as the others are fighters against god , thinke the promoting of the knowledge of god ; and the worship of god , to be the greatest service you can do to god , and the greatest head you can make against the divell . secondly as i told you formerly , they are the greatest enemies of christ and the gospell , which was in all likelihood the occasions of their fall , hee shall bruise thy heele , was prophesied of him of old , that is , hee can goe no higher , but what ever hee can , hee shall doe . before christ came hee opposed the beleeving of the messiah , laboured in his instrument to destroy the whole nation of the iewes , by antiochus ; when hee was borne would have destroyed him by herod , math. 2. fell fiercely upon him in the wildernesse , tooke him at an advantage , carries himself , so in every respect that christ calls him the enemy : the enemy came and sowed tares , math. 13.39 . and as at other times more grossely , so amongst the saints more refinedly , hee opposeth gospell-worship , gospell-preaching , would mingle some things of worke and merit , with the free doctrine of justification , some thing of doubt , and slavish feare , with the free glorying in our portion , with joy unspeakeable and glorious , some thing of pompe or slavery with the free , and simple governement , and administration of the worship , and discipline of christ , so as pure and naked gospell is little knowne , or preached by the ministers and professours of it . therefore what the divell abaseth , let us exalt , let us desire to know nothing but iesus christ and him crucified ; let christ in the kingdome of christ be all in all ; let us beleeve , though wee be nothing , let us rejoyce , though wee be worse then nothing in our selves , that is , to make good the gospell , that is , to resist the divell , let worship be administred according to the rule , though it want pompe and applause , and let the power of the gospell appeare in changing our natures , in healing our lusts , grace came by christ ; let the notion of gratefulnesse worke in us , as effectually as that of merit , let the love of god in christ be strong as death , let his dyeing love constraine us to live to him , who dyed for us , this is to magnifye the gospell , which the divell would depresse ; if you beleeve strongly , if you rejoyce strongly , if you worke strongly , from gospell principles and notions , then ye destroy the divell , then you oppose christs enemy ; i beseech you , let us doe it under this head : doe i not hate them that hate thee , ( saith david ; ) christ hath many enemies , which should be all hatefull to us , but hee hath none like the divell ( as i have shewed you ) therefore hee came to destroy him : the fairest ground of contention that you will ever have with the divell will be this , that hee is the mortall or rather the immortall enemy of iesus christ , if you oppose him under this notion , you will draw christ neerest you for assistance , and fight a battell in the strength of love , and whilst you have your head , you will secure the body and every member , this is to put another notion in to the conflict , not onely to secure our selves from lusts , but to save christ , therefore live according to pure gospell , because the divell opposeth it , wee have thought that to be assured or to rejoyce with joy unspeakeable and glorious , were onely to doe good to our selves , that is the least in it , to a minde well-formed , the returnes are christs , the glory is christs , and the divell ( feeles every blowe ) who is christs enemy , and the enemy , god hath set you up , with whom you ought to make good a warre and to contend for ever , as wee shall see heareafter . thirdly , next to christ , and the naturall and genuine doctrine of the gospell , the divell excerciseth this ministery especially against the churches of christ , and the ministers and teachers of them , ( who are the guides , and lights , ) and members also , either by persecution or dissention ; how hath the churches bene harrowed not onely of old by the assirians , caldeans , &c. but in the primitive times , by the romaines , in all their persecutions , and the turkes ; now this the scripture calls the divells casting men into prison , rev. 2.10 . all persecutions , burnings , imprisonment , the divells have done it , kings and princes hath but lent their hands ; that which the divell did to ioshua , zach. 3.1 . stood at his right hand to resist him , that the divell doth generally to all those that would serve god in the ministry of the gospell : so paul : wee would have come unto you , ( saith hee ) but sathan hindred , this their acts and epistles shew how hee would have destroyed their ministry ; then hee corrupts teachers , sathan himself is transformed into an angell of light , 2. cor. 11.13.14.15 . by whose meanes men give heed to the doctrine of divells , 1. tim. 4.1 . hee falls upon the membres also , pursues them like a roaring lyon , 1. pet. 5.8 . accusing them before god day and night , rev. 12.10 . first drawes them into sin the cause of gods hatred , and then labours to fasten upon them the effects ; this hee doth amongst men over whom hee raignes drawes them into murthers & witcheryes , and then discovers them , but his usuall care in the church is , to divide and scatter , that hee may raigne alone , by difference of judgements , distracting affections : god is love , and love is the onely cement of communion ; the divell therefore , which is the enemy , with all his might breaks those walls , loosens this cement , that there may not one stonely upon another till all be destroyed . let us therefore treade the contrary paths , learne the rule from the obliquity , aswell as the obliquity from the rule ; it is warrant enough for us to resist what sathan promotes . in pursuite of that great peece of the divells ministery which lyes in temptation , having shewed formerly what influence hee had upon sin , and what influence upon , and concurrence with temptations , wee came in the last place to shew , how those ministeryes were distributed according to vices , or persons , which when wee had made use of , wee came to discover to you some of the divells marches , in his most ordinary and high wayes , that is , the great and generall snares hee leads men into such as sease upon most men eminently , and to their assured ruine , and with which the saints are so clogged as they are rendred unweildy , lesse expedite , and fit for service , they drive slowly , and oftentimes fall scandalously , though they rise againe : wee will pursue two or three of those points more , and so conclude this head , in which i purpose not to be large . another effectuall head of temptation , by which the divell labours to drowne men in perdition , is the lusts of the flesh . peter admonisheth to abstaine from fleshly lusts , because they warre against the soule ; the divell knowes it well , and therefore fights against that parte , by those weapons , our bodies are the lords , and therefore wee should serve him in body as in spirit ; but fleshly lusts though they seems to be especially in the body , yet in truth they moove circularly , from the soule to the soule , out of the heart comes fornications , &c. and when they have past the body and come to the heart againe , the soule is rendred monstrously adulterous and uncleane , so that as the soule is pander to the body , so on the other side the body is vexed and harrowed , beyond its naturall desires , beyond what it would have to satisfy an uncleane and filthy minde , which appeares plainely in this , that the debordments and excesses of no beasts , are so great as those of mankind , in bodily things , because neither the reason of bodily pleasures , or any other consideration , calls for so much excesse , as the satisfaction of a soule , made uncleane , and unpure doth , and therefore where such lusts raigne , and are in their excesses , a thousand bodies would not be sufficient for the drudgery that a lustfull minde would put them to , such lusts have no meane , but not to be , such mindes besides other incōveniences labour extreamely under this unhappinesse , that they conflict continually with impossibilities , because their desires run still higher , and their lusts have enlarged them to a spheare , and capacity that no bodie nor bodily thing can reach or fill ; how contrary this is to god and his holy spirit , besides other things , two things shew , one is that hee pretends to be our spouse , and hath married us to himself in holines and righteousnes , sutable to which bond , and excellent alliance , there is a series of spirituall lustings ; proportionable to the soule , the subject of them , and to god the object of them , which should leade both body and soule captive to an holy and intimate converse with so great and excellent a husband , whose comelynesse should alwayes be in our eye , and whose beauties should ever inflame our hearts , to whom wee should be holy , that is , separate , both in body and spirit , 1. cor. 7.34 . whose loves draw out our affections strongly , but orderly , whose converse fills our minde and enlargeth it altogether , which is health to our navell , and marrow to our bones , quite contrary to the effects of other lustings , which give men occasion to mourne at last , when their flesh and their body are consumed , prov. 5.11 . now for this excellent spirit to be out-bid , by so base and harlotry love , that can make no satisfying returnes to have a spirit stollen from him , and layde under chaines , for these lustings are deepe pits , out of which onely an almighty spirit can rescue , to be cast of , as not faire or not worthy , cannot but be deepe in gods heart . — manet altâ repostum judicium paridis spraetaeque injuria forma . in a word to espouse the divell his enemy by the mediation of filthy and base lustings , it is no wonder that men are abhorred of the lord , when they thus fall , prov. 22.14 . another thing that shewes how hatefull these lustings are to god , is that these fleshly lusts , in that branch properly called uncleannes , are made the greatest punishment of the greatest sinnes , rom. 1. from ver . 21. to 28. if you aske mee how i intitle the divell to this , besides what was said in the beginning of this head , ( that the divell who shoots at the soule , knowes those lusts ruine it , and therefore useth this great engine against it , ) first how can you make a more proper match then betweene the uncleane spirit , and those lusts , which are properly stiled by god himself uncleaunesse in the abstract , as being of all others most eminently uncleane and impure ; besides looke upon men the divell acts and possesseth most fully and immediately , their god is their belly , they fulfill the desires of the flesh and of the minde , which is ingaged as deepe as the body is in these lustings , and evill affections , 2. eph. 2.3 . and not to prosecute this further , it is extreamely observable that where the divell keeps open court , reignes personally , and absolutely , as hee doth amongst infinite numbers in this world , though wee are not acquainted with such assemblings , therein all beastly shapes and manners , hee doth subject them to the actuall commission , of what ever wee call uncleannes , although oftentimes greatly contrary to their wills and desires , that suffer such things from him , but the bond of their obedience is strickt , and they can refuse nothing , who have subjected their necks to that yoake , this , innumerable and joint confessions of witches and sorcerers , accord upon , of which i could give you account enough upon as good record as story can give us of any thing , although , which also wee may consider , the divells are altogether uncapable of any pleasure , from such fleshly acts , who as being spirits , have neither flesh nor bones nor blood , they do it onely to debase mankinde , and by the most sensuall lusts which fight against the soule , to keepe them at the greatest distance , from spirituall , and heavenly employments , by which onely the humaine nature is perfected and improoved . to conclude this besides what hath bene said already , the scripture saith expresly , that not onely in generall amongst mankinde , but even in the church , and therefore considerable to us all ; it is sathan which tempts men for their incontinency , 1. cor. 7.5 . and it is from him that the younger women waxe wanton against christ , and turne after sathan , 1. tim. 5.11.15 . so as there is cause enough to entitle sathan to this high way of perdition , to these lusts of the flesh that fight against the soule , and therefore cause enough for us to watch , him and our selves in this high way of perdition , in which every step wee take is a departing from christ our spouse , to follow sathan , for the scripture calls it a turning after sathan ; men are apt to thinke that it is but a turning after their loves , a turning after pleasures , but besides which you leave which is christ your husband , you follow indeed sathan in that disguise which should keepe us at the greatest distance , in every degree or steppe that way . a fifth beaten path of the divell is pride , the pride of life you may know that to be the divells way , from which god calls you of so earnestly and so effectually : first by his denouncements against the proud and pride , pride goeth before destruction , prov. 16.18 . as the herbenger or usher that makes way , a man acted and filled with pride , is upon the very brincke of the precipice of ruine , hee is dropping into destruction , god delights to debase every one that is proud , hee doth but stay , till they are proud enough , that they may be more capable of ruine , and destruction , that they may fall deeper . therefore when pride cometh , then cometh shame , prov. 11.2 . and they come both together , pride onely hath the upperhaud ; will you see how god sets himself against this evill , iob 26.12 . by his understanding hee smiteth through the proud : hee divideth the sea with his power , as it is said before , but imployes his wisedome and understanding to smite through proud men , that is , to do it most assuredly , to doe it most seasonably for their ruine ; so prov. 16 ▪ 5. every one that is proud in heart is an abomination to the lord. nothing proud men , looke after more then to be had in esteeme , and in honour , to be admired , and to be to others the objects of their envies , and the measure of their wishes , the rule and modell of their actions , but saith hee , hee is an abomination to the lord , that men are which they are to god , and that they shal be within a while , to all the world , that is , they shal be a loathing and an abhorring , and therefore the things which they would establist shal be scattered , & the houses they would build shal be pulled downe , for so sayes mary ; hee hath scattered the proud in the imagination of their hearts , luk. 1.51 . that is , there is a concentration of thoughts , castles that men build for themselves , the imaginations , the thoughts of mens hearts drive to some height , to some high marke , or but , sutable to the fountaine from whence they flow , a proud heart , and when they have wrought them up to a due height and proportion , and looke for the product or result of all , then god comes as with a whirlewinde , and scatters them , and shewes how ill compacted every building is , how loosely it is layde , which is formed without him , so for the other place which i hinted , the lord will destroy the house of the proud , as it is prov. 15.25 . that is , not onely their workes in designe as before , but their workes in issue and effect ; god may permit some designes to come to issue , they may build houses and get possessions , but they shal be destroyed , it is a thing of no assurance like a building on the sand , either their foundations shall faile them , or from heaven the lord shall thunder upon them , as hanna sayes in her song , 1. sam. 2.10 . which is a proper way of destroying , and pulling downe proud men , and things , which lift up their head to heaven , but saith hee in the same vers . hee will establish the border of the widdow , that is , a widdow which being desolate and afflicted trusts in god ; as it is elsewhere , widdowes who of all other lye exposed enough to injury , that have no great projects of their owne , no limits , or borders , but of gods making , and little power to defend themselves and theirs from assaults and ruine , god will establish them , sayes hee , the lord will be their keeper , and then they need not feare , there is no fence so good , as what is of gods making , hee hath bounded the sea by an invisible bound , his word , but no bounds are like it , so if hee make a hedge about any , about his house and his wayes , nothing shal be able to touch him , and this leades mee to the other part , that blessed part , which of all other graces is the foundation , the corner stone to happines , and blessednes , and that is humility , when god would bring his sonne into the world , he brought him in the most himble posture ; his condition , his spirit , and his worke , were all of a lowe and humble edition , and whereas it may be said , that this was for our sakes and part of his sufferings for sin , not so onely , but especially and particularly , that , as of all other things , so of this grace also hee might be to us the great instance and patterne , and therefore himself sayes , learne of mee for i am meeke and lowly of heart , and yee shall finde rest , that which all the world seekes after but none finde , but such as are in that condition ; so phil. 2.5.6 . let this minde be in you , which was also in christ iesus , who being in the forme of god , thought it not robbery to be equall with god , but made himself of no reputation , and tooke upon him the forme of a servant . that is , whither ever his worke or condition leade him , into what ever abasement , into what ever lownesse , thither his minde easily carried him , therefore saith hee , let this minde be in you ; it may be you shall not be lead into such extremities , into such lownes , ( for hee dranke deepe , yet the saints are laid low often , ) how ever let the minde be in you , have a ready minde , a minde prepared , there is nothing fits so for all kinds of worke and communion for doing and suffering , as such a minde , for want of which , either wee are not lead into opportunities of glorifying god , or wee loose them , and soyle them , and make nothing of them : besides this ( then which wee cannot frame a greater argument , ) how is this frame commended to us by god , who best knowes what is best for us , and what best pleaseth him ; hee tells you that hee giveth grace to the humble , iam. 4.6 . that hee will dwell with the humble even as in heaven , isa. 57.15 . where hee will display his beames for comfort and joy , that hee may revive their spirit and make them live , the truth is , men are seldome empty enough for gods filling , nor humble enough for his revivings , which is the reason why wee have no more of this heavenly influence , but are faine to spin our joyes out of our owne bowells , as the spider doth her webbe , and with contracted and bowed shoulders , to beare our burthens , which a little influence from god would make exceeding light , hee tells you all the ill hee sends , is but to humble you , and hee is forced to do it , that hee may doe you good , deut. 8.16 . hee tells you that if you will be pleased with any of his workes , with newes from heaven , you must be humble . the humble shall see this and be glad , psal. 69.32 . that is , what god workes in the earth , if you be not humble , you shall not live , to see it , or have eyes to see it , and the humble shall heare thereof and be glad , psal. 34.2 . great things are done and no notice taken of them , because men are not humble . the way to take in the comforts and the joyes from the workes god doth , or the saints doe in the world , is to be humble , for proud men minde themselves to much , to consider god or others , not to multiply more places , would you be great in any respect , prov. 15.33 . before honour is humility , and prov. 22.4 . by humility and the feare of the lord , is riches and honour , and life : if god have destin'd you for these things , that is the gate you must enter at , would you be great in the kingdome of heaven , take it in what capacity you will , math. 18.4 . whosover shall humble himself as a little childe , the same is greatest in the kingdome of heaven ; but you will say how comes the divell into this charge , first as hee comes into all sinnes especially such as are great and crying , what ever drawes much from god , or what ever god drawes from much , that is , of the divell , but so is pride , as you have heard . another way by which wee shall intitle the divell to this march of pride , is contention , prov. 13.10 . onely by pride cometh contention , the meaning is , by pride alone , that is , pride alone is sufficient of it self without any other reason , to cause the greatest contentions ; for instance , men are not apt to fall into quarrells and contentions , unlesse distempered by drinke , or that they have their passions stirred up by injury , or are distempered , or provoked , some way or other , but pride alone makes men quarrelsome , and contentious to the utmost , and therefore psal. 10.2 . the wicked in his pride doth persecute the poore ; the poore middles not with him , hurts him not , but hee is proud , that is enough , and having advantage over him , being on the higher ground , hee pursuis it . so what mighty reproaches and revilings moab , and the children of ammon layd upon the people of god , by which meanes they contended with them , appeares zeph. 2.8 . now this , god gives meerly to their pride , and therefore when in the 9. verse , hee threatens the cruellest desolations to them , he ads ver . 10. this shall they have for their pride , their pride was enough to intitle them to all , that injury , and to all that punishment . it was pride that caused contention amongst the apostles , their disputations and their strife , who should be the greatest , marc. 9.34 . that pride was the disease , appeares because humility was the remedy , ver . 36.37 . also math. 18.1.2.3 . where christ tells them that except they be humble as little children , they shall neither be first nor second , they shall not goe to heaven at all , ver . 3. except yee become as litle children , yee shall not enter into the kingdome of heaven ; and if there be any preeminency , pride obstructs the way to it ; it is humility that opens the doore , ver . 4. whoso ever shall humble himself , as a little childe , the same is the greatest in the kingdome of god ; it is not hee that puts for place shall have it , but hee that stayes till hee be called : but it were well , if our contentions ended with others , if that were the bounds of them , doe wee not contend with our selves , our conditions , and with god every day ; let a mans condition be never so good , never so incompassed with mercies , pride alone raiseth a contention , picks a quarrell , that is , that alone is sufficient to do it , if there were nothing els . why are wee not contented , why are wee not well , when wee have enough , or to much , do you know what makes the contention , it is pride , yee have food and rayment , yee have not the least part of mercies , yee have not the greatest part of afflictions ; what is the matter why doe yee contend , why doe you walke heavily and dejectedly , it is pride , pride onely , or pride alone can do it , can set you as fiercely upon your condition and upon god , as upon your brother , or your neighbour , yea when there is no cause at all ; it s a glasse that extenuates goods , and multiplyes ills , and which is more then any glasse can do , findes them where they are not at all , this as i told you of lust is a most boundlesse thing , and will send you to impossibilities for satisfaction ; for let no man thinke , it lyes in the power of his condition to make him happy , pride will outrunne it faster then it can possibly flow in upon him , and which is more , pride multiplyes with the flowing in , as fire increaseth by fewell ; consider therefore when you contend with your condition , when you are not satisfied with your estate , it might possibly have bene greater or larger , or fairer , or in a word otherwise , nay when you doe not walke cheerfully and thankfully and contentedly in what you have , ( for that failing is of the same roote , and spring ) then you contend with god , you murmure against god , and this a love from pride , properly and onely from pride , for the judge of all the world cannot but doe justly ; god cannot hurt you , cannot injure , or provoke you , as another may , all your contentions with your conditions and so with god , are onely from pride ; now i beseech you who is the great authour and fomenter of contention , but the divell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the calumniatour , one that breeds ill blood , that doth calumniate and accuse night and day ; hee doth not onely accuse us to god , but god to us , hee accused god to evah , hee told her they should be as gods , knowing good and evill , this temptation tooke , now hee intimated that god made that restraint out of envy , because hee would have none so great and so happy as himself , and therefore there was not so much love in giving you liberty to eate of the other trees , as there was envy and ill will in restrayning you from this , for god knoweth , &c. and hee accused iob to god , doth iob serve god for nought ? a great part of his traynes are spent , in sowing dissentions , in making breaches , in multiplying wrath where it is conceived , in boyling it up to revenge , and then effecting it , and therefore there is nothing , hee traines up his more in , then in contentions , and wayes of revenging themselves , to the utmost , the power of effecting which is ordinarily the reward , his sworne vassalls get for the slaving , and alienation of their soules and bodies ; to conclude , hee is the true king over all the children of pride , iob 41.34 . to whom it may be said as to pilate concerning christ , behold your king : for pride was properly the divells sin , 1. tim. 3.6 . it is called the condemnation of the divell , that is , that for which the divell is condemned ; not a novice , least being lifted up with pride , hee fall into the condemnation of the divell . this therefore was his sin , and this he multiplyed and derived presently hee fastened it upon adam , to wish to be as god , knowing good and evill , and although some other sinnes in respect of the constitution , and temper , may beare the title of the master sin , that doth not hinder , but that in a true sence it may be saide that pride is the master sin in all , it is the utmost roote in originall sin , that which lieth deepest in the ground , and can must hardly be reached ; what are afflictions generally for , but to hide pride from man , nay , temptations are let out upon us , and sometimes corruptions , that wee may not be lifted up , so it was to paul , what ever his temptations were , the end of all was that hee might not be proud and lifted up with his revelations ; this therefore is the proper sin of the divell , and hath so great a root in us , of his laying in , at first , and of his fostering ever since , wee should watch him especially in , as that which hath all the evills in it , wee have formerly named , and is of all other things most opposite , and contrary to our peace and comfort . another martch of the divells eminent in it self , and most dangerous and ensnaring to others , is that wee call worldlines , wee know the divel is called the god of this world , and , they that will be rich , that is , they that set their hearts upon it , that propose this to themselves , they will be rich , they will abound , they will , that is , what ever it cost them , though they breake never so many hedges for it , though they tread never so many unjust or weary steps , they fall into temptation and a snare : the divell hath them in his snares , and leades them whither hee will , whither hee hath a minde to leade them , 1. tim. 6.9 . other sins have their aggravations , but this is the most earthly of all other , and in some respects , the most unworthy a man ; and therefore the seate of this lust is ordinarily the basest spirits , there it hath its rise , and growth , and in order to effects , it is the root of all evill , that is , aswell as other vices , it is extreamely fertill of ill , whether you consider the evill of sin , or the evill of punishment for sin , this love of riches , what will it not constraine men to , they will breake all the commandements in a round for the satisfying of those lusts , what frauds , deceits , perjuryes , cruelties , murthers , hatreds have bene exercised for the nourishing of this lust , nay what other sins of lust and uncleannesse , of the lowest and basest kinde ? people often subject their bodies and soules to the satisfying of this affection ; and for the evill of punishment , the apostle saith heere , that they pierce themselves thorough with many sorrowes , that is , they have a carefull and sorrowfull life of it , ( contrary to that good solomon speakes of , of rejoycing in their portion , and enjoying it with thanksgiving ) they are full of cares , and their injoying time comes never , for they grow poore by their riches , they extenuate that in their affection , which to their sence they abound in , when they have more then their chests or their barnes can hold , their hearts tell them this is nothing : besides they expose themselves to the greatest labours , to the greatest wearinesse that is imaginable , they toyle by day , and they cannot rest by night , the feare of loosing pierceth as much as the paine of getting , and there is no end of their travaile ; but there be other sorrowes also , terrors of conscience , and flashings of hell , which ordinarily accompany those lustings , and are the reward and salary of their actions , besides the great evill which i have not named , that they erre from the faith , for having changed their god , and set up covetousnes , which is idolatry , it s no wonder if they fall from the faith , and if not in profession , in deede , become apostates ; i have wondred why this should be said of covetousnes , rather then of any other vice , that is idolatrous , nor a covetous person , which is an idolater , eph. 5.5 . it is certain ambition , and pride and self love is idolatrous also , it is true that covetous persons worship the same things that idolaters doe , silver and gold , the idole of the gentile are silver and gold , the worke of mens hands ; materially they worship the same , therefore saith christ , yee cannot serve god and mammon , math 6.24 . ye cannot put your trust in the lord and in riches , the lord and riches cannot be your strong tower together , perhaps it may be this , that though in respect of our devotion and addresses other things may be our god , that is , wee may serve them , worke to them , labour to please them , so the apostle sayes , their belly is their god , yet in respect of trust and confidence ( which is much of the worship god hath from us ) riches especially carry it away there , for the world hath got an opinion ( though a very false one ) that riches can doe all things , therefore they vale and bow to it , and trust in it , besides because this is generally received , and men are called wise , when they doe well to themselves ; therefore the apostle brands this especially with that , which is a truth also of other lustings , that in a more intense and earnest pursuite of them , idolatry is committed ; now in this the divell as in other things juggles with us extreamely , one of the baites and snares , with which hee holds those personally and professedly subjected to him , is some money they shall get , some hidden treasure , these poore captives hee abuseth infinitely , and after severall yeares expectations of some great riches , and many diggings and minings , wherein by breaking some method , or other they faile a thousand times , they meet at last with winde in steed of gold , with that which lookes like it , but prooves leaves or dust when they use it . remigius reports that of all the moneys , that the witches that fell under his examination , acknowledge to have received from the divell , there were but three stivers prooved currant , the rest were leaves , or sand , when it came to use ; hee doth the same in effect with all earthly men , either hee deludes their hopes , they get not what they expected , hee makes them labour for that hee knowes they shall not obtaine , or deceives them in their enjoyments , they make nothing of what they possesse , and it is all one , not to have and not to enjoye , in truth , that is out of his power : the comfort of things , the good of things hee cannot give if hee would , and hee would not if hee could , the divell incourageth us to cracke the nut , but god takes away the kirnell , gives it to them that are good , before him ; comfort and enjoyment and delight are the portion of his people , a mans life stands not in the abundance of the things that hee possesseth , that is , the good and happinesse of life , and therefore , a litle that a righteous man hath , is better then the revenues of many wicked , eccles. 2.26 . god giveth to a man good in his sight , wisedome and knowledge and joye , that is , wisedome to pursue right things , and to goe right wayes to attaine the end hee desires , knowledge how to improove them , and joy , that is , the good and comfort of things , and life ; but to the sinner hee giveth travell , hee giveth to gather and to heape up that hee may give it to him that is good before him ; they dig the mines , they plough the ground , but the saints enjoy , they reape and gather . therefore particularly to this , let the rich man rejoyce in that hee is made low , and the brother of low degree , that hee is exalted ; that is , shew them god , and heaven , convert them , and they are eaven presently , both are alike neere god , and so comfort and happinesse , that which the world pretends to , but cannot give ; godlinesse with contentment is great gaine , that is , which gives contentment , there is the gaine you looke after , there is the happinesse that wealth promiseth , but it is god that gives it ; now a rich and a poore brother are neere god alike , if the rich at least be made low , if hee have learned not to trust in uncertaine riches , if his pride that riches causeth be abated , and the poore brother be exalted , that is , that hee sees not such a difference in respect of solid comfort , and happinesse , hee sees himself in as good a posture as rich men . indeed that men are , that they are to god , and their true vallue is according to the proportion of their neernesse to him , not to what they are to riches , to princes , or to the great things of this world . so yee see these six heads wherein the divells great temptation lyes , from whence wee have deducted some corollaries , wee proceed to one or two more drawne in generall from that which hath bene said . and first yee see hence the drudgery of the divell , gods worke and the divells , carries wages in their mouth in those pathes wee have runne over , there is nothing but deceit and falshood , a man is cozened , his nature is debased , and to judge a right , the reward of sinning is not onely in another life , and in this life by afflictions , but the very sinning is misery enough , to be defiled and made filthy by lust , to be puft up and swollen by pride , to be made earthly and base by worldly mindednesse , to follow the divell in all , how miserable how vilde is it , how debasing to mans nature ? let the children of the divell , the peoples , the disciples of the divell glory in their portion , wee know it is their shame , they boast in their liberty , they have no tyes or bonds , but wee know that to whom men obey , of the same they are brought in bondage ; now they obey the divell , for they doe his workes , they fulfill his lusts ; on the other side , let not us faile to glory in our condition , and to improove it , how sweet is our portion , the traines the wayes of god are pleasant , all his wayes are pleasant , and all his pathes prosperity , to have naturall desires , which exceed not their bound and liberty to satisfy them , without the fire , the scald , the itch of lusts , to have a spirit so great by meeknes , and humility , as it is above those ills , it seemes most to fall under , to be be-lowe envye , for the world sees not your riches , nor your greatnes , and above misery and shame , to have a spirit so meekned as it cannot breake , againe to be above your condition what ever it is , and to use it , to possesse your estate , and not to be possest by it , to looke on money as a servant of the lowest forme , to pitty them that idolyze it , and to improove more your litle by enjoyment , then they doe their riches by looking on it and idolizing of it . againe to goe further into the consideration of what wee said before , and see how you outstrippe them for another life , in knowing and loving that which they ignorantly persecute , in having your assurance in god , whereas they have none at all , nor in any thing ; i could be large heere in the comparison of our service and our way , which should be the object of our joy and rejoycing , when ever wee thinke of it , and thinke of it wee should often , for that purpose : for since god hath made the miserable condition of the wicked , a foyle to the love of his elect , wee should do so also , and run over by way of comparison , the heads and grounds of our comfort , but i shall rather in the second place intreat you to improove these things , if you know these things , happy are yee if yee doe them ; if you know the differences of your conditions , if you know the wayes of sathan , from your owne , and where they part , happy are you , if you tread those wayes and those paths , and for those broade high wayes , those common roades , these beaten pathes of hell , which wee have described , our wisedome and our glory will be to keepe a loofe of , to keepe farre from them , it will be lesse shame for us to be shamed by other things , to be caught by other traines , then the common snares : although it be true that in the pursuite of those things , sathan useth his greatest wiles , and his finest peeces of subtilty , however let us keepe a loofe of , let us carry a watchfull eye to those great and common snares , the divell may alter his method , but his but , and end , is the same , hee findes these things sutable to corrupt nature , and hee improoves all that is within us , to worke vilde and base impressions those wayes , therefore let us watch him , where hee watcheth us , and let us not thinke that because wee have escaped the pollution of the world , that therefore wee shall escape him , hee spinnes his web the finer for you : which is the reason why i have spent sometime in these particulars of his most usuall martches , that yee might see the way in some of its foulnesse , together with the guide , that yee might see the hooke under the bayte , and be undeceived in things so greatly concerning you . now therefore having your adversary so fully and largely described to you , in his nature , in his power , in his ministry , as hath bene shewed at large in this tract of angells , ( for some peece of the divells power , you must fetch from what hath bene said of the good angells , that wee might not be obliged to repeate things twise ) it remaines that wee should fight , that is , that wee should addresse our selves to the combate , for there is in this adversary what ever might prepare you , and stirre you up to a most formed and exact warre . for first hee is as hath bene shewed a most inveterate and sworne enemy , hee ceaseth not to accuse day and night , hee knowes all our good , lyes in maintaining good tearmes with god ; therefore his care is to beget ill blood between us , hee inticeth us to offend him , and when hee hath done , hee aggravates this offence to the utmost capacitie of it , hee goes about like a roaring lyon , hee goes about ; therefore hee is not idle , hee workes continually , and it is like a roaring lyon , hee hath not onely a lyonish nature in him apt to devour , and to fall upon the prey , but hee is ever roaring , that disposition is alwayes wound up to the height , and intended in him , other enemies not so , so that heere is the worst disposition that can be imagined ever acted and mannaged , with the greatest intensenesse . but then secondly if his evill nature had not much power joyned to it , hee were lesse considerable , lesse formidable , though wee say there is none so weake , but hee hath power to doe hurt ; but i beseech you consider , his power is fitted to his nature , if hee meane ill , hee is able to doe also much ill , there is no part or faculty of your soule or body , that hee cannot reach , and that at all times , in all conditions , in all postures , alone , or in company , idle , or imployed , sleeping , or waking , when you are fit for nothing els , you are fit to receive his impressions ; nor is hee an enemy of the weaker sort , and so lesse considerable , an arme of flesh , against poore fleshly creatures is great , but hee is a spirit ; our originall sin , our fleshly corruptions wee finde evill enough , enemies bad enough , even to the making us cry out with paul of the body of death . but we wrestle not against flesh & blood ; this text tells you you have another kinde of combatant , for the description of whose power to finde fit names , the highest comparisons will faile us , principalityes , powers , rulers , spirituall wickednesses above : they are not called princes , but principalityes , not potentes , but potestates , not mighty , but powers , lord not of a part , but of the whole world , of the darknesse of the world , all the wicked of the world , which are darknesse are of their side , fight under them against us , and all the darknes in our owne harts is with them also , all those fumes and foggs of lusts , all those mists of ignorance , and unbeliefe are part of his armie ; againe , instead of wicked spirits they are called spirituall wickednesses , and that above , both in high things and in high places , they are above us , they hang over our heads continually : you know what a disadvantage it is to have your enemy get the hill , the upperground , this they have naturally and alwayes . againe there are enough of them , they can immediately beleaguer a man , cōpassing him round , possesse every part of him : seaven divells can enter at once into one man , or if need be a whole legion ; doe wee beleeve these things , and are wee not stirred , are wee not affraid , if we apprehend the approach of an enemy , and the towne wherein wee are be in danger , what wringing of hands is there , what praying , what provision , and yet perhaps hee may be diverted , hee may accord ; but there is no truce in this warre , a perpetuall combate , that time you are not upon your watch you will be taken , for your enemy knowes it , if an enemy in warre knew certainely when the watch were neglected , hee would take that time , now hee knowes when you neglect your watch , when your faith and affections sleepe , which of other enemies cannot be said . but then thirdly , if the contentions were for things of litle moment , the matter were lesse , but if there be any thing great in heaven , or earth , that is the prize of this warre , whether it be the happinesse of your life , the peace of your conscience , the eternall condition of your soule , and body , or which is more , the glory of god , for all these are strucke at continually . captaines when they make orations to their souldiers , they tell them they fight for their country , for their possessions , for their wives and children , for their liberties , but what is all this to our warre ? to our prize ? wee fight for peace of conscience which passeth all understanding , we fight for eternall life , wee fight for god and christ , whose glory in us lyes at the stake every day , and suffers , or is relieved by our fighting : i beseech you are not these things worth contending for ? will not so goodly a prize put spirits into you ? some have done wonders while their lovers have lookt upon them , others while they have fought for their loves ; what doe you fight , for nothing ? yes , it is a love you fight for too , & one that fought for you even to death , you doe but requite him , hee is before hand with you ; and doth not your love looke upon you also ? yes . if you can see him , i assure you hee sees you , and there is not a watch you make , there is not a stroake you strike , but it pleaseth him , and it refresheth him , as on the other side there is not a negligence , or a faile , but it wounds him , and afflicts him ; what say you will all this that hath bene said put courage into you , and make you fight , it is brought for that purpose , i beseech you let it put on strong resolutions to please the lord , to resist this cursed enemy , this damned enemy , for so hee is , he carries his condemnation about him ; and yet this enemy which is left so mighty , and powerfull , for our tryall , for our reward , if wee fight manfully , if wee fight the battailes of the lord , ( if wee be wise , if wee will ) all tend to the glory of our victory , to the honour of our god ; onely let us resist the divell , being strong in the faith , to which purpose i will endeavour to search a little into , and to speake something of this heavenly armour which god hath given us for that purpose . wherefore take unto you the whole armour of god , that yee may be able to withstand in the evill day , and having done all to stand , eph. 6.13 . in this 13. ver . wee are bid to take unto us the whole armour of god , as in the 11. verse wee are bid to put it on , with the reason added , that wee may be able to withstand in the evill day , and having done all to stand . from the first words observe this , that no weapons will serve to fight with the divell but gods , nothing will make you shot-free , but the armour of god , for so sayes the apostle , the weapons of our warfare are not carnall , but mighty through god , 2. cor. 10.4 . so as heere you see the reason , because carnall weapons are weake ones , to be carnall and to be weake are convertible termes , as to be spirituall , and to be mighty , are also ; now you have to doe with a mighty enemy , as you have seene already , therefore you must have mighty weapons , you must have a wedge fit for the knot ; david had never overcome goliah , if hee had not come with spirituall weapons , 1. sam. 17.45 . thou comest to mee with a sword , with a speare and with a shield , but i am come to thee in the name of the lord of hosts , the god of the armies of israell , whom thou hast defyed : it was not the sling nor the stone that did the feate , but it was this mighty lord of hostes , in whose name hee came ; to goe armed therefore against the divell in the strength of your owne resolutions , or your temper , or constitution , or your habits , and education , is to fight against goliah with a stone and a sling , without the name of god ; nay your experiences , your contrary reasonings , they may have influence into your sin , but they will never into the victory , unlesse this stone and sling , these underweapons be mannaged by the name of god. for your resolutions this cunning tempter knowes that there is nothing so naturall , so proper to a man as man , as changeablenesse , as on the contrary , it is the high and incommunicable charracter of god to be without variation , or shaddow of changing , all the matter is but to finde a plausible reason for the saving of his credit . for our temper and constitution , hee hath lusts peculiar for every temper . besides hee can easily perswade lusts to give place to one another for a time , as pride to uncleannesse , &c. and his power is much upon the body , and the humours and constitutions of it , to stirre and worke upon those humours , that by the helpe and mediation of the fancy shall worke to his end , and gaine the will and understanding : as for your education and habits , experience showes that many things that looke like morall virtues , are nothing but the ignorance of ill , or the law of a constraint : besides hee hath his methods , and by a few degrees will leade you to that , and by steppes that would have utterly deferred you , had it bene represented to you , all at once , and for your reasonings , and experiences you will finde that to be the proper weapon , hee is elder then adam , hee is wiser then salomon , set holinesse aside , hee hath beene trayned up to sophistry and deceit , and therefore verse the 11. the armour of god is applyed to the wiles of the divell , so as you have no reliefe , but what was davids , psal. 118.10 . all nations compassed mee about , but in the name of the lord will i destroy them , they compassed mee about , yea they compassed mee about , there was a perfect paristhesis of ill , and enemies a perfect beleaguering , so ver . 12. they compassed mee about like bees ; you shall see how bees in swarming time , will compasse a bush , so will divells and their effects multitudes of divelish thoughts , and temptations ; a man shall not see his way out , they are behinde him and before him , and as in the words following , they are kindled as the fire of thornes , so the greeke and chaldea reade it , they fall quickly into a great blaze , or the word is also quencht ( as hebrew words signify often contraries , ) they kindle quickly and like thornes , but they quench also as soone , for in the name of the lord will i destroy them , this is all your reliefe to deale with your enemies , as david did , your faith is your victory , whereby you overcome the world , 1. iohn 5.4 . that is , in christ , it is the power of his might that makes us strong ; christ hath a might , a mighty abilitie , hee is endowed with power from above , which being put forth in us , gives us a power to be strong , and to stand our ground , as ver . 10. for in those words the habit seemes to be distinguish't from the energy and operation , when a man is acted by the divell , either by an immediate possession , or some eminent strong way of lusting , that hee is strong in the divell and in the power of his might , that is , you shall finde a power full operation of the might of the divell upon him , so as did wee not see a humane shape , wee should thinke it were the divell indeed , so greatly is his might acted upon men , with power ; now after this manner should wee be strong in the lord , by the influence of his spirit , by the strength of his armour , other strengths will proove but weaknesse , so much for that point . secondly it is not without its observation that it is called heere and before the whole armour of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no man pretends so little to religion , but hee will doe a little , hee will pretend to some graces , hee will make some sallyes , as if hee would fight , but the difficulty , and the wisedome , and the strength lyes in the universality , there is a chaine in graces , you loose all if you loose one , as iames saith , hee that breakes one command is guilty of all ; and god that gives you armes not to clog you , but to defend you , hath given you nothing to much , it is not the beauty , but the use of an armed man which hee considers : that place which is open , to be sure the divell will strike in ; for hee knowes the bare places , and one open place will serve to kill you aswell as an hundred , therefore god hath made a defence for all , therefore the scripture calls for a growing up in all grace , or in all things , eph. 4.15 . 2. pet. 1.5 . therefore peter calls for an addition of one grace to another till you be compleate . adde ( saith hee ) to your faith vertue , &c. for if these things be in you , and abound , that is , if you have all those parts , and that in a way of height and eminency , if they be not scanty and narrow , then you will abound also , that is , you will neither be barren , nor unfruitfull : i beseech you consider this , it is the universality , it is the whole armour of god , that will alone serve our turnes , and which alone wee sticke at ; all difficulty lyes in exactnesse , in bringing things to their end , and their perfection , every one is a beginner and a pretender to learning , to knowledge , to arts , to religion it self , but the exactnes , the universality is the portion but of a few , let us doe otherwise . how good is god , who hath given us a whole armour , let us not shew our selves at once enemyes to our selves , and unthankfull to him , unlesse wee feare neither god nor the divell , on the other side let this comfort us , that there is a whole armour , there is a whole divell , that nature is improoved to the utmost capacity of a rationall nature for ill , for hurt , if there were not a whole armour , wee were undone . thirdly , wee are commanded to take unto us this whole armour of god , and ver . 11. to put it on , god makes it , god gives it , hee makes it efficacious , but there are our parts also , wee must take it to us , and put it on , there is a sluggishnesse in mens natures , if god would doe all , and men might sleepe the whilest , perhaps they would lye still , and let him trusse on their armour , but this is not the law wee live by , this is not the tearmes wee stand in with god , what wee cannot doe , god will doe for us , but what wee can doe , that wee must doe ; hee doth not worke with us , as wee worke with a hatchet , or a dead instrument , but as the soule workes with the body , that is , in it , and by it , so as the body doth its part , and feeles the labour , the soule at first gives life to our body , so doth god to our soules , when they are dead in sins and trespasses hee quickens them ; also the soule gives guidance to the body and direction , and assistance , so doth god , hee never failes us , hee is still by us , at our right hands , but wee have our parts , our reason , and understandings , our will and our affections , they come into play every day , and if god can do nothing by them , hee will do nothing without them ; this , when men beleeve so much in other things , as they will scarce trust god with any thing , they will see a reason , and a meanes sufficient to produce every event , they will be at every end of every businesse , why doe they devolue all upon him in religion , without stirring at all ? because they minde it lesse , which is the meanes to make god minde it not at all ; therefore i beseech you , let us do our parts , fetch assistance from god , and worke under him , receive influence and spirit from him , and use them , intend mightily what wee doe , for it is to god , and for him ; those that worke under any agent , though never so mighty , do so , and this know , that the more mighty any supreane agent is , the more it intends , imployes , and fills the instrument , as hee that serves a wise man , though hee do nothing but by the direction and appoyntment of his master , yet hee shall finde his understanding intended and imployed , for a wise directer doth more intend , and fill the subordinate instruments , and agents not contra . now hee comes to the end and use of the armour , that they might be able to stand in the evill day , and having done all to stand , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to resist , to stand against ; you see heere is a reall combate , as your enemies are great which you have heard of before , so is the combate , it will cost you resisting , and fighting , and there is a day appointed for it , an evill day , that is , a day of battaile , our whole life is so many evill dayes , therefore sayes the apostle , redeeme your time because the dayes are evill , eph. 5.16 . that is , troublesome and full of temptations , if you would make any thing of your lives , of the opportunities you meet with all , of the occasions that fall out , you must redeeme them , a little time and opportunity is worth much , it will be lost to you if you redeeme it not ; so all our dayes are evill , as iacob said , but some more especially may be called by way of eminency the evill day . all the dayes of iob were in a manner evill , because none were without some molestation , and trouble , i had no rest ( sayes hee ) neither was i in quiet yet trouble came , iob 3.26 . but the great evill day was , when sathan was let out upon him ; the great evill day to the disciples was when christ was crucifyed , and they were winnowed by sathan ; so there are more especiall times and parts of our life , when god will try us by letting out sathan upon us , but those times and seasons know no man , no more then the day of judgement , and therefore wee must be ever ready for them , upon our feet , and with our armour about us ; standing is a warlike posture , a posture of watch , a posture of fight , it is not a standing still , but it is a fighting , a resisting , yee have not resisted unto blood striving against sin ; god expects that wee should fight a good fight , that wee should quit our selves like men , and wee had need doe so , unlesse wee would be undone , and foyled , and therefore hee addes and having done all to stand , that is , doe what you can , you will but stand , it will be little enough to doe the worke , the enemies are so mighty and great , the warre is so sharpe : god hath an purpose for many holy ends so ordered it , that you shall have worke enough of it ; some carry it thus , omnibus confectis stare , that is , all the afore said fell , and cruell enemies being overcome , having done all , having defeated them all , vanguished them all , you may stand as conquerour ; what a glorious thing will this bee , that as christ your captaine , shall stand last upon the earth , so you shall stand with him , glorying and tryumphing to see your enemies dead before you , when as others that were fainte and delicate , that would not stand and fight and arme : as they were heere led captives by sathan , at his pleasure , so shall be led into tryumph by him at last : thinke of this that by doing your duty , by standing your ground , by arming , and fighting in the power of christ , in the armour of god , this mighty hoast shall lye dead before you , and those which you have seene to day , in this evill day yee shall see them againe no more for ever , you have therefore two things to incourage you : first , the necessity of your fight . secondly , the glory and pleasure of the victory ; necessity will make cowards fight : and therefore commanders provide dilligently , that their enemies may have a backe-doore to runne away , because necessity , and dispaire will produce wonders : i beseech you doe but see , and heere is an absolute necessitie , unlesse you take all this armour , stand , and withstand yee will not stand at last , this is little enough , you must doe all this that having done all , you may stand , but then having done all , you shall stand , that is , stand as conquerour , stand as christ stands , with your enemies slaine about you : you shall have the pleasure of revenge , which heere you may take in by faith , and of victory , the shouting of a conquerour ; cowards have but the pleasure of idlenesse , and the shame and misery of slavery , they have their good times heere , what is their good times ? to sleepe , to be idle , to be abused , and deceived , thy labours are better then his pleasures , then his enjoyments ; what then is thy good times ? thou art comforted , and hee is tormented , thy captaine tells thee thou hast done well , well done good and faithfull servant ; thy conscience tells thee thou hast fought a good fight , but praise is not enough in thy captaines mouth , enter thou ( sayes hee ) into the joy of thy lord , hee shewes thee a crowne of righteousnes , which hee hath kept by him all the while , and which thou mayest thinke on every day , till thou hast it , but then hee gives it thee , hee puts it on : where is now your ambition , where is your spirit , and your courage , thinke not on meane things , but on crownes , and victories , and glories , and if you enter the list , if you fight , do it to purpose , labour so to withstand , that at last you may stand ; so runne ( saith the apostle ) that yee may obstaine , 1. cor. 9.24 . every one is a pretender , and a runner , but few carry the prize , they finde hot worke , they grow weary , and quit the list , thou therefore ( sayes paul to timothy ) indure hardnes as a good souldier , of iesus christ , 2. tim. 2.3 . that is , though thy armes presse thee , and thy worke pinch thee , yet indure , it is worth the while , that thou mayest shew thy self a good souldier of christ , and mayest please him that hath chosen thee , thou must not please thy self in his worke , for hee pleased not himself in thine . christ pleased not himself , this is written , god tooke notice of it , the time will come when hee will please thee , and then it followes ver . 5. if any man fight , hee is not crowned , except hee strive lawfully or duely , that is , it is not enough to enter the list , and fight , but there is the law of combate , and the law of fight , if you do not fight as yee ought according to the law of combate , the law of armes , if you give over to soone , and stay not till the victory be gotten , till your enemy be profligated , and abased , hee had as good have done nothing , this hee amplifies ver . 6. by the similitude of a labourer , the husband man that laboureth first , must be partaker of the fruit , for so first hath reference to labouring , not to fruit , fruit and crownes , reaping and glory are the effects of labour , and due fighting ; thinke not to goe to heaven with your armes acrosse , or your head upon your elbow , or with good beginnings , and faint offers , t' is lawfull fighting , t' is hard labour , leades you to glory , and ver . 7. sayes hee : consider what i say , what were the matters so hard , or the similitudes so deepe ? no , but the meaning is , turne it in your minde , often thinke of it , almost continually , do not thinke to goe to heaven with ease , you can never thinke to much that you must fight hard , and contend lawfully , and labour mightily , and indure all things , as soldiers that would please their captaine , before ever yee shall be crowned and reape , and then hee concludes with , the lord give thee understanding in all things , which shewes how hard it is , for us to apprehend these things aright , so as to have them worke upon us , and to be affected with them to purpose , so as not to have sleight thoughts of them , though they be things not hard to be understood . to conclude , all good things are of god , though wee be taught , hee must open our understandings , as when wee are commanded , hee must worke in us to doe , and especially in the things whereof wee speake . it will not be improper heere by way of incouragement , to consider as what power and might sathan hath , so what bonds and restraints also ? first , all the divells can doe nothing without aformed commission from god , this the example of iob makes most cleare , the divell ruin'd his estate , by the sabeans , but not till god had given him power , hee infected his body with miserable diseases , but hee was faine to aske new leave for it , so 1. kings 22. an evill spirit offered his service to deceive ahab , so an evill spirit from the lord came upon saul , but both by commission : so the sorcerers of egypt , they acknowledged the hand of god , when themselves were stopped , it was no more impossible for them to make lice then other things , but god let them goe on a while , that his power might appeare the greater in giving the stoppe ; so zach. 3. the lord rebuke thee ô sathan , god can doe it though no other can , so christ sayes , the prince of this world is cast out , ioh. 12.31 . the prince of this world is judged , ioh. 16.11 . hee is not onely under god , but under christ god-man , hee is subjected to our friend and husband , and that in little things . they could doe nothing on swine without leave , luk. 8.32 . much lesse can the divell touch us in any thing , without a commission ; besides , what wee have told you of their chaines which peter and iude mentions , shewes the power god hath over them ; and generally wee have this assurance , that a haire from our head shall not perish without the will of our father . so as our greatest enemy is subject to our best friend , and mannaged to our advantage , which should incourage us to fight and secure us of the issue , for the god of peace will tread sathan under our feet , at last , rom. 16.20 . the divell and wee are in earnest , but god , as those two captaines lets the young men play before him , and can stoppe them when hee will , hee is in no paine in respect of the combate or issue , but hee hath the pleasure to see weake saints overcome gyants , by hanging on him by the string of faith . god is on our side , and the divell is so subject to him , as there is no greater subjection , let hope then aswell as necessity incourage us to fight , wee have both those arguments in their height ; god will mannage his graces in us , to our advantage , but let us doe our parts . wee come now to the particular peeces of armour , whereof the first is , the girdle of truth , having your loynes girt about with truth , in the loynes is strength , as is sayd of behemoth , his strength is in his loynes , iob 40.16 . in them also is the power of generation , for so god sayes to iacob , kings shall come out of thy loynes , gen. 35.11 . this metaphor therefore applied to the minde devotes strength , steddinesse and constancy ; on the contrary men that are delicate , effeminate , and unstable , the latine calls them , clumbs without loynes , now that which fits this part , in some thing that begirts it , that the part wherein strength lyes may feele strength from without , and that is properly a girdle , therefore peter sayes , gird up the loynes of your minde , 1. pet. 1.13 . and christ bids us , let your loynes be girded , luk. 12.35 . this whether men travell , or whether they fight , or both together , which is our condition , is necessary : for when they travailed , they used to gird themselves , and the belt or girdle , hath bene alwayes a peece of soldiers armour when they fought : you see now a reason why the loynes should be girt to this warre : wee need not goe farre for a girdle , the holy ghost tells us , it is truth , if you aske mee what is truth , i answere in a word , right sights and judgements of things , and sincerity , this is that which girds up the loynes of your minde , and therefore christ addes , let your loynes be girded , and your lights burning , as before luk. 12. certainely cleare and right sights of things with sincerity , are the most begirting things in the world , this you may know , especially by considering what is the cause of loosenes , and laxenesse , and unsteddines in our course , and yow will finde it , because men are either insincere and unfaithfull , or misapprehensive , and darke ; a double minded man is unstable in all his wayes , because there is a mixture in the principles of his motion , hee hath two objects in his eye , two ends in his heart , and is carried up and downe diversly , according to the predominant humour , and quality , so as yee never know where to finde him , nor can ever hold him , because hee is yours but in part , for an end , such a one was saul and iehu , and so are all hypocrites , the contrarye to which was nathaniel , who had this honour from christs mouth , that hee was a true israelite in whom was no guile , ioh. 1.47 . that is , hee was a man round simple , candid , and plaine , which came to christ honestly , not for ends , for lounes , or to intrappe him , as others did : christ himself disdaines not this commendation of whom it was said , 1. pet. 2.22 . that there was no guile found in his mouth , and david sayes , hee is a blessed man in whose spirit there is no guile , psal. 32.2 . that is , who is sincere in every thing , having his ends what they should be , and his actions and expressions sutable , that you may reade his heart in his professions and actions ; such a disposition carries you right on , makes you steddy in your motion , without turning to the right hand or to the left , girds you up , and strengthens your minde to motions , to fightings , makes you intend what you doe strongly , because you doe but one thing , that which put martha , into such a distemper was , because shee was troubled about many things , you see then , now how sincerity begirts , & how in sincerity & double mindednesse loosens your loynes , & nerves , but doth not misjudging and darknes doe the same , loosen your loynes , making you unsteddy , and weake , contrary to this begirting ? you will finde it doth : men are what they see , and what they judge , and no other , and though some men doe not fill up their light , yet none goe beyond it , a man wants courage that wants light , and hee that walkes in darknesse knowes not whither hee goes , and that is contrary to this begirting , and hee must needs make many false paces , for hee knowes not whither hee goes , if a man walke in the night hee stumbleth , because there is no light in him , ioh. 11.10 . in him hee hath the instrument of seeing , the eye , but there is no light shining upon that eye , though a man should be sincere , if hee want right lights and sights of things hee will be rendered the weaker and more unsteddy , hee will stumble often , with a good intention about him , nothing gives more courage then knowledge , nothing intimidates more then ignorance ; againe , comfort and joy renders strong and steddy , now light is the embleme of joy , and therefore when the angell came to poore peter , fettred in chaines , as hee was , a light shined in the prison , acts 12.7 . so sayes david , the lord is my light and my salvation , whom shall i feare , ps. 27.1 . and when in a low condition hee expected comfort from god , thou wilt save the afflicted people , sayes hee , but wilt bring downe high lookes ; for thou wilt light my candle ( sayes hee ) the lord will en lighten my darknesse , psal. 13.27.28 . now comfort begirts , & comfort you see comes in by light : againe . glory , the apprehension of it , the notion of it , begirts , & renders strong exceedingly , christ , for the glory set before him , &c. did wonders , but light and glory runne together , and the notion of glory comes in by light , isa. 60.1.2 . arise , shine , for thy light is come , and the glory of the lord is risen upon thee , so it is called , the light of the glorious gospell , 2. cor. 4.4 . there would have bene no glory seene if there had bene no light , and there is a glory also in light , acts 22.11 . paul said , hee could not see , for the glory of the light , therefore light is glorious , now this dazelled his bodily eyes , but our spirits see better and more strongly for glorious lights , which gives assurance , and courage , and so strength also ; in a word , our whole armour is called the armour of light , rom. 13.12 . so great a thing is light to armour and to strength , according to the more or lesse , of which men are weake or strong to any course to which they pretend , but above all to religion : now for the divell against whom wee arme , doth not hee play in the darke almost altogether , when hee would deceive our sence , hee casts sand in our eyes , mists before us , to deceive and blinde us , and then wee judge of things not as they are , but according to the medium wee see through : so for our comfort how doth hee enervate us , and loosen our loynes , by leading us into darke thoughts of god , and of our condition , how doth hee unsteddy our steps , and intimidate us , by putting scruples in our wayes , and hiding from us those truths , wherein our strength would consist ; if hee can make us insincere , hee hath enough , wee shall then seeke darknes , and chuse it rather then light , of such christ sayes , that they loved darknes rather then light , because their deeds were evill , ioh. 3.19 . but be sincere , the right eyeing , the right seeing , the right apprehension of things is that truth which begirts us , and together with sincerity renders us strong and mighty to fight with him , to contest with his wiles , with his lyes , with his impostures , for his dealings with us is nothing els : but be wee but sincere , that is , honest to your selves and to god , and discover him , and hee is gone ; this therefore is a neate cleane peece of armour , fitted for the part , and for the enemy wee contest with all . if you aske what you shall doe for it , i would advise you by way of corrolary to two things , first , converse much with the father of lights , in his light wee shall see light , psal. 36.9 . be neere god that hee may shine upon you continually , hee hath no false lights as impostures have to shew their wares by , what ever light hee affords you , is right , and gives you the thing as it is ; hee hath no false glasses , that greaten , or lessen the proportion of things , but such as render them as they are . converse much with the word the booke of lights , all it sayes is true without a reason , though it be all reason , converse with the saints the subjects of lights , they have light that will shine before you , all these lights convey truth to you , the right notion of things ; and that is it which begirts you , renders you strong and steddy , fit to deale with the divell , the father of all impostures and deceits , also think , ruminate much of things according to what true notion you have ever had of them ; in some times and parts of our lives wee have right notions of things , with such sight as carry their owne evidence with them , represent them often to your selves , this will make your light shine to you , your light may be under a bushell in your owne heart , and truth without this , may be to seeke when you should use it , when you should judge and walke by it , you may have many right principles in you , but raked under ashes , but wisedome is to have them at hand and for use , that when the divell comes with his wiles and his mists , shining and blazing , truth may scatter them and melt them , and cause them to waste away assoone as they dare to appeare for example . if hee shall shew the pompe and glittering of titles and honour , and would lead you out of your way , by that foolish shine ; a right judgement of things hath for him , that the outsides of things are for children , that the masks and vizards , either of good or ill are not much considerable , that honour is in truth , that which is lasting , which hath its rise in worth , and is given by god , and wise men , that such honour properly should rather follow , then lead good actions , that the praise of men and the praise of god are seldome consistent , that it is a signe of diffidence of god , to be too anxious to receive honour from men , that there is no reason that should moove you , which the divell can neither give , nor continue to you : i give you but a tast , if hee tempt you to gratify the flesh by lust or idlenesse , by a soft and delicate life , by indulgeing to bodily things , truth will girde your loynes , and make you stand steddy heere in also , by telling him that it is wisedome to till the better part , that nothing stands in so proper an antipathy to the spirit as the flesh , that paul beat downe his body and brought it into subjection , that the body is to be considered onely as an instrument and not to be idolized and indulged to , for it selfe , that belly & meat shall both be destroyed ere long , but the soule dies not , that idlenes is death before your time , with this difference , that it is considerable in your punishment , which death properly is not , for no man is punished for dying ; that iesus christ was a perpetuall motion , that good men have used to finde little rest but in their consciences , and their graves , till they come to heaven , that your condition heere is to be a souldier , to indure hardnes , and fight , for which truth armes you , not to live delicately and take your ease , this might be enlarged in many other particulars , and in these more fully , i onely give an instance , that you may know what i would , and may learne to begirt your selves with right notions , against the wiles of the divell . for the other part , namely sincerity , for the heightening and improoving of that , i shall put upon you but this burthen , love much ; sincerity is immixednesse , and rightnesse of ends , a spirit goeing right forward , drawne right forth , without guile or ends ; love will concentrate all in god , make all lines meet in him , self love makes men insincere to god and others , because it drawes away from the pretensions which are to god , it sucks away the sappe and the juice that should goe into the body of the tree , it is like a cut that draynes the channell , which should runne with full source into the sea ; but love gives all and wishes for more , in no respect so much as to give that also , so as it gathers up the soule and girds up the loynes for god , as bring what subtilties and wiles you will , it measures , all you say by gods interest , so as offer as before , honours , or pleasures , or lusts , it will aske you ; what is this to god , how doth it suite with his ends , how doth it comply with his glory , how is it squared to his liking and good pleasure , since you live if hee be pleased , you are happy if hee be glorifyed , love hath made you so much his , that nothing can be good to you but what is to him , love hath given all in grosse , and therefore can reteyne nothing in retayle , that therefore to mixe your actions or your ends , is to divide you from god , who is your love , and under a coulour of bettering your condition to rob god , and undoe your self together , for love is wise , and will tell you also , that it is good loosing your self in god , and that when by studying for god , you forget your selves , you are then most of all remembred ; i shall adde no more , so much for this first peece , onely remember to act these notions , and sincerity in the vertue and power of him , who is the reall and essentiall truth iesus christ. you have already heard of that peece , which gives the great and generall impresse , that which strengthens the part of strength , that which renders fit and prepared for every good thing , and which is of exceeding great influence into this battaile , the girdle of truth , that is such sights , and such a disposition of spirit as begirts and strengthens to what wee should doe . wee come now to arme the breast which lyes as much exposed , and is as considerable as any part ; for the breast containes the noble and vitall parts , the heart , the lungs , the liver , and for this there is a plate , a breast-plate , and that is righteousnesse , this christ our captaine put on before us , is. 59.17 . hee put on righteousnes as a breast-plate , and wee , according to the duty of a souldier that takes his example from the captaine , for so say your brave commanders ( whether in order to fighting or armeing ) what you see mee doe , doe yee likewise , and according to the charracter and impression which wee receive from his fulnesse , wee take on righteousnes also as a breast-plate ; if you aske mee what this peece is , for it must be something spirituall , by which you deale with the divell , i answere that it is holynesse , and innocency of life ; the first peece was sincerity or integrety ( as it lay in the will ) respecting the end and ayme of all our actions , which having a continuall and direct influence upon the end begirts exceedingly ; this is the walke of a christian in order to that end , that righteous and holy frame of spirit by which hee walkes and mooves , justly and holily in all his actions , this is that wherein paul excercised himself so much , to have a conscience voyd of offence , towards god and man , acts 24.16 . that is , so to walke as neither to offend the conscience of another , by any scandall or stumbling blocke , nor to offend or wound his owne ; this if you take it generally , one may call perhaps sanctification , not taking sanctification as it is , some times for consecration or seperation , as the vessells or dayes were consecrated , or set a part , but for sanctity , that is , inherent righteousnes , or holynes , or more particularly considering it in the walks and motions of it , it may be distinguish't into piety or godlinesse , and iustice or righteousnes , the one respecting god more immediately , the other men ; such a distinction you have , rom. 1.18 . the wrath of god is revealed from heaven , against all ungodlinesse and unrighteousnes of men , so titus 2.12 . wee are to live soberly , righteously and godly , there is the distinction of righteousnes and godlinesse , to which sobriety or temperance is added , as a meanes of doing it , and living so , because by it wee deny our selves in wordly lusts , as the words before are , denying ungodlinesse and worldly lusts , upon these two feete therefore , this sanctity or righteousnes mooves vizt . religion towards god , and iustice towards men : to pursue these tracts , were to give you the whole walke of religion , which is not my intent , for i give you now , but an exposition in order to our combate , onely a few things : in this righteousnes there is an order , they gave themselves first to the lord , and after to us , by the will of god , 2. cor. 8.5 . god must be first considered , and secondly , what ever you doe to men , it must be for god , and as to the lord , and not to men , that is , not making them the alpha or omega the rise , or the ultimate end of any of our motions , so as motions to wards god , are first and especially to be considered , first seeke the kingdome of god , & david sayes often , early in the morning will i seeke thee , still god is especially to be considered , hee that loves father or mother more then mee , is not worthy of mee , mat. 10.37 . and therefore in respect of intencenesse , you must love god with all your hart , and soule , and minde , & though wee are to doe acts of righteousnes to wards our brethren , with all our strength , yet that intencenesse is required especially in respect of god , and by the vertue of religion ; as for righteousnesse towards man , it is that by which wee are inclined , to give every one that duty and observance which is their due , and under this consideration , falls all men , with whom wee have to doe , and angells also , for since god onely is the object of religious worship , they must fall under the notion and consideration of our brethren or neighbours , for in refusing worship , they say , they are our fellow-servants , & of our brethren the prophets , and of them which keepe the sayings of the booke of god ; so as they refuse not their due , but gods due , which is religious worship , rev. 22.9 . and of that moment is this righteousnes , towards our brother ; that the truth of religion towards god , cannot consist with the neglect of this , if a man say hee loves god , and hates his brother , hee is a lyar , 1. ioh. 4.20 . and this commandement have wee of god , that hee that loves god should love his brother also : this in the negative is a sure argument , that there is no religion towards god , where there is not righteousnes towards men , gall. 5.19 . the workes of the flesh are manifest ( saith paul , ) unrighteous , unworthy actions , clearily manifest a wicked man , if hee be unrighteous and unjust towards men , hee is irreligious towards god. this righteousnes hath for its measure , or rule , the love wee beare our selves , for god being loved by us , with the love of union , wee must needs love our selves next and immediately , which is that thing wee desire to close and joyne with god ; but others secondarily , as those wee would have also participate of the same good , and from this love , ( the rule and measure of our righteousnes , ) none are to be excluded , that are capable of god , and happinesse , because the roote of love aswell to others as our selves , is god , the measure of which is love to our selves , and therefore no particular enmity should interupt , therefore wee should love our enemies ; you see how wee have stated , and whither wee have ledde this notion of righteousnes , wee cannot leave it in a better place , and it was fit to say some what of that of which the word sayes so much , and which armes so faire and noble a part . but how doth this peece arme the breast , or how is it fitted thereunto ? the breast containes i told you the vitall parts , wherein properly as in the subject , is the feate of life , that holines therefore , that righteousnesse , that image of god is wounded by unrighteousnesse ; by sinne , the divell that wicked one shoots at the fairest marke , and by unrighteousnes wounds , that is it which drawes downe gods wrath , puts a sting into every condition , into death it self , that weakens the heart , makes timerous and fearefull ; the breast-plate in greeke is thorax , and they say it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , subsilite , to leape or shake , propter cordis palpitationem , for the heart ever mooves , but unrighteousnes and an evell conscience , makes it shake inordinately , renders men timerous , and fearefull ; now this peece of armour , this breast-plate of righteousnesse secures you of this , those shaking , those darting wounds , and ads courage and assurance , so prov. 28.1 . the wicked flyes when none pursues , but the righteous are bold as a lyon , now the use of armour is to render you , not onely safe , but bold and secure ; contrary to which are those feares , that make wicked men affraid of their owne shaddowe , they goe without being driven , saving by their owne conscience , which is also excelently exprest . lev. 26.36.37 . and upon them that are left alive of you , i will send a faintnesse into their hearts in the lands of their enemyes , and the sound of a shaking leafe shall chase them , and they shall flee , as fleeing from a sword , and they shall fall when none pursueth . and they shall fall one upon another , as it were before a sword , when none pursueth , and yee shall have no power to stand before your enemies . heere is a disposition , quite contrary to such strength and courage , as this peece , the breast-plate of righteousnes gives , doe you not see now need of an armour , when wickednesse and unrighteousnes brings you into that miserable condition ; unrighteousnes is opposite to the being of a holy man , the renewed state of a man which consists in righteousnes and true holinesse , and to the comfort and welbeing of a saynt , which stands as you have it , rom. 14.17 . in righteousnes , peace , and joy in the holy ghost ; marke the order , first righteousnes , which is as i may say , the materiality of peace , and then joy in the holy ghost . but may not the righteousnes of christ , imputed by faith more properly be called , this peece of armour , then our owne inherent righteousnesse or holinesse ? answ. without all question , that is , the roote and source of all our righteousnesse , rom. 8.3.4 . that the righteousnesse of the law might be fulfilled in us , who walke not after the flesh , but after the spirit . that is , wee are reputed in christ to have fulfilled the whole law , for saies hee , the righteousnes of the law is fulfilled in us ; there were two things the law required , a just suffering for what wee were in arreare , a due expiation for sinne , and a perfect obedience , now in christ wee are reputed to have done all this , for christ is the end of the law for righteousnesse , to every one that beleeveth , rom. 10.4 . this was the first intention , and scope of the law videlizet , that christ might justifie and bring men to life , by his observation and keeping of it , and therefore the apostle blames them vers ▪ 3. that being ignorant of gods righteousnesse , they would establish their owne righteousnesse , by which meanes they submitted not to gods righteousnes , that is , to that way that hee had set and ordained . but secondly , having made them righteous , and acquitted by imputation , and standing right before god ; god leaves us not thus , but the love of god producing in us , and upon us , some lovely effect , makes sutable impressions and charracters , to the relation wee hold to him , you have the print and charracter of a sonne upon you , aswell as the relation of a sonne , which is nothing els but a certaine image and likenesse of his holinesse , and therefore if you bee in christ , you are a new creature , 2. cor. 5.17 . now how can any be a new creature , without the infusion of new qualities , new guists , without an essentiall change , for it is a new creation , therefore the scriptures describes all the parts of this infused holinesse , yee were darknesse , but now yee are light in the lord , eph. 5.8 . also : you have put on the new man , which is renewed in knowledge , after the image of him that created him , coll. 3.10 . there is for your light , for your apprehensions , you have another sight of things then ever you have had , other lights , other notions . also , you have a new heart , a new disposition of spirit , another bent and frame , and propension , then you have had , so that of ezek. 36.26 . i will give you a new heart and a new spirit , and you are to put on the new man , which after god is created in righteousnes and true holinesse , eph. 4.24 . christ therefore that doth all for us doth much in us , hee is a head of influence , wee have him all among us , and every one hath him all in their measure ; and according to those influences , and infusions , wee have our denominations , so abell was called righteous , so noah , iob , also zacharij & elizabeth , luk. 1.6 . were both righteous before god , walking in all the ordinances and commandements of the lord blamelesse . in this sence a man may be called righteous ; that is , regenerate , that is , renewed , although corruption remaines , as you call a house white aswell as a swan , though there be many spots on it , and such a one may be said not to sin , 1 joh. 3.6 . because hee is not given up to sin , but hath his heart armed and fenced with a holy frame , and a pursuite of righteousnesse . now having thus distinguished , and explained things , this scripture in all the parts and peeces of the armour , seemes rather to speake of the working and motion of the graces of god in us , then the imputation of christs to us , which is that which indeed gives the forme , enargy , and operation to every peece ; but because according to what christ is to us , so in a proportion , and according to our measure hee is in us , by his influence , by his infusions , therefore wee are to till and improve him in us , and as the divell could do nothing against us , but by virtue of our corruptions ; so christ makes use of his owne infusions , of his owne graces , of his workes in us , with which through him , wee fight against the divell , so as by the righteousnes of iesus christ infused into us , and derived by his spirit , our vitall parts are armed , and secure against the divell , who by unholines , and unrighteousnes would destroy that building of gods owne rearing . i have bene some thing large in this , both in shewing you what righteousnes is , as it respects god and man , and in distinguishing it from the imputed righteousnes of christ , which is the temire wee hold by , and by which wee stand accepted before god ; and in shewing you , how it secures you against sin , which is the divells weapon to wounde us withall ; if ye aske mee how you shall put it on , in a word , be renewed in the spirit of your minde , things are maintained , as they were gotten , be converted often , one conversion is not enough , the worke of repentance , that is , of a change of heart , is of a continuall dayly use ; you must be changed from glory to glory , as by the spirit of the lord righteousnes in you , acted , and enlarged by the spirit of god , must worke out unrighteousnes in you , acted and fomented by the divell , and you must do your part to righteousnes , as you have done to sin , and as ye have yeilded your members servants to uncleannesse , and to iniquity unto iniquity . so now yeild your members servants to righteousnes and to holinesse , rom. 6.19 . your members , that is , your whole soule , the faculties of it , the endowments of it must be yeilded in service to god , as they have bene to sin and the divell , they must be now weapons in gods hand , under the command of his spirit , for so saies hee ver . 13. neither yeild your members as weapons or armes of unrighteousnes , for so signifies the word , which wee translate instruments : wicked men , unrighteous men furnish the divell with weapons to kill and destroy themselves , their owne weapons slayes them , the divell doth but helpe to point them and sharpen ; but wee must yeild our selves to god , and our members , weapons of righteousnes to god , and by doing this , sin shall not have dominion over you , for saies hee , yee are under grace , not under the law , that is , the grace of god in christ , and the assistance of his spirit will enable you to overcome sin , and the divell , which the law would never have done : nothing hinders more then discouragement , but feare not , imploy your members as weapons for god , and you will prevaile , the rigour of the law , christ hath satisfied , and those parts which remaines you , which are left for you , grace will work in you , and by you , so as let the divell be what hee will be ; sin or unrighteousnesse shall not have dominion over you , and consequently not the divell , against whome ye fight , for hee moves in the strength of unrighteousnesse . wee are come now to the third peece of armour , which is for the feet and leggs , for the breast-plate reached downe to the knees , and this covered the rest ; by the feete are commonly denoted the affections , by which we martch or move to good , or ill , they are the movings and outgoings of the soule , and the feet and legs are a part , which needs asmuch armeing as any other thing , for in their motion to fight , they conflict with the difficulties of the place , and in their fightings are exposed to wounds and danger ; other parts are freed from that more , they are not so much offended with the ground on which they are , but these are aswell exposed to the difficulties of the place , as to the wounds of the combate . the armour therefore for this part , is the preparation of the gospell of peace , that is , an ability and readines with chearfulnesse , to preach and confesse the gospell . first , that this is a great duty to confesse , or manifest upon all occations , your beleefe of the gospell appeares by that place , rom. 10.10 . with the mouth confession is made to salvation ; that is , it is a part of the duty which you owe to god , in order to your eternall salvation , to confesse and promulge the glorious gospell , which in your hearts you beleeve , for the faith of the gospell should so fire your heart , with the glory of god , that the flame should breake out ; on the contrary it is an absurd and foolish thing , to talke of fire where no flame or heate appeares , to speake of beleeving to righteousnesse , where there is not at all occations , a readinesse to confesse with the mouth . this being laid for a foundation , you shall see how two other places will helpe to interprete this . those shooes , the feet armour , i take to be a fitnesse and readinesse to preach , or declare the gospell of peace ; this semes to be extremely parrallelled , with rom. 10.15 . taken out of isa. 52.7 . how beautifull are the feete of them that preach the gospell of peace , heere you have the gospell of peace , the same thing named in this place , and the bringing or communicating of it expressed by feet . as heere by the armour of the feet , but if any shall say this is onely applicable to ministers , because in the beginning of this 15. ver . it is said , how should they preach except they be sent , that is utterly a mistake , for by sending there is not meant , the particular and lawfull call of ministers , which the apostle heere treats not of , but imports onely , that it is a speciall signe of the love of god , when the gospell is brought any whither , for hee sends it , it drops not out of the clouds , by chance or hazzard , but it comes whither god sends it , whither hee addresseth it , and therefore should be received accordingly ; the other place is , 1. pet. 3.15 . be ready alwaies to give an answere to every one of the hope that is in you . the word ready is the same word , that is heere prepared , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a readines , or preparation , having your feet shod with a readinesse of the gospell of peace ; that is , as heere with a readinesse , to give an account of it , or preach it , or confesse it , as in the former places , as you have occation , either by offering and declaring it , or by answering and giving account of the hope that is in you , of the gospell the ground of that hope , or of your actions according to that rule and word ; you see how this exposition suits with a generall duty in other places commanded , and runnes paralell with the very phrases , and expressions of them , so as the exposition falls naturally and without constraint . if you aske mee now how this readines and preparation of preaching , and confessing the gospell upon all occations , armes the legs , and feet , which denotes our martches , and motions in this warre against the divell . answere first , because it imployes a great boldnes in the faith of christ , which fits for motion and going forwards ; hee that is ready , and prepared to be a preacher , or confesser , to give an account of his faith , hath as it is said of the deacon , attained a good degree , and great boldnesse , and as christ saith , hee that casts out divells in my name , will not lightly speake evill of mee ; so hee that is ready and prepared to confesse and publish as hee hath occation , the gospell of god is prepared for advanceing , for martching , for goeing forward ; this therefore it implyes , to wit , a boldnes of minde , and a courage . secondly , the objections that the divell and wicked men frame against our actions , and motions are extreamely hindering , make us heavy and timerous ; but if you be able and ready to be a confessour , if yee can preach or give account of it , and you be prepared to it , you are safe enough , you will take any stepps , and walke boldly , so as it is not onely a signe of courage as before , but it doth actually and really inable you . thirdly , to this you must adde what the apostle addes considerately , that it is the gospell of peace , about which , and for which you moove ; this agrees extreamely well to this motion , for being to goe through many uneaven waies , and to breake through the thickest ranckes of enemies ; you are helped by this , that you are at peace with god all the while , what ever enemies you meet with in the way , so as this gospell of peace fits you for motion , and by confessing , and promulgeing your faith , to conflict with others . so i state this armour which the holy spirit appropriates to the legs and feet , i alter not the words of the text , i shew you how it fits for motion : the help is therefore to this peece of armour , is , first to be filled with right knowledge , how can yee beleeve on him of whome yee have not heard , how can you preach him , how can you confesse him , of whome ye are not well instructed , concerning whome you are not taught ; an implicite faith heere to beleeve as others doe , as your teachers doe , will not helpe you . secondly , you must be zealous , that will render you ready and prepared ; a zealous man wil be communicating what hee hath , will have his confessions and answeres at hand , when his brothers darknes or scandall shall call for it , hee will put on for converting for enlightening of men , it will grieve him to see the world , and the divell gaine from god. thirdly , you must be possest with the peace i spoke of , the gospel of peace , will never come of from you , if your hearts be not filled with peace ; this is that christ left his disciples to worke with , and by . peace i leave with you , my peace , ( that is , the peace of the gospell ) i give unto you , so john. 16.33 . these things have i spoken unto you , that in mee ye might have peace . in the world yee shall have tribulation , that is , you are to martch to heaven through a troublesome world , the profession and preaching of the gospell will cost you much , but in christ , and in the gospell you shall have peace ; the other is but outward , that is the most intimate peace , a peace that passeth all understanding , a peace that will enable you to goe to warre , and deny your selves of outward peace . how did this peace that made paul and sylas sing in the prison , inable them to preach christ abroade . what bold confessions could stephen make in the midst of all his enemies , upon the very point of martirdome , when hee was at peace with god , and sawe christ the king of peace at the right hand of god ; it is not the enemye so much as the strength or weaknesse to resist , and fight , that is considerable if there be more with you then against you ; it is no matter what is against you , if you have a deepe and quiet peace within , it is no matter what noyses you heare abroade . the martirs that were filled with that peace in their sharpe warfares , could say non patimur sed pati videmur , we rather seme to suffer , then suffer indeed ; this will make you strong in every motion towards fight , and this will ayde you to this profession , and confession of christ , which will both assure all your owne motions , and by which as with spirituall feet , you doe move mightily against the divell . for the use of this in particular , wee may consider how happy our conditions are , that wee are preachers and publishers of peace , blessed are the peace makers , and how beautifull are their feet ; this wee are if wee be filled with peace , a peace that passeth all understanding , will passe its own bounds and fill others also . but then secondly , in a sence wee are all preachers , all confessors , they that teach , must doe , and they that doe , must teach , that is by that doing , by the light of their actions which shines ; but in truth , wee should not onely be contented to walke holily our selves , but wee should be ready and prepared to communicate what ever wee have of the gospell to others , as occation shall offer it selfe and draw it forth , which is both a great motion and walke against the divell ; and as it is heer exprest , it armes our feet , and secures our motion exceedingly in this warre , so as wee are not subject to the shaking of objections , and disgraces which the divell would represent to us , and cast in our way continually . thirdly , in this preaching and confessing the gospell upon all occations , doe it as the gospell of peace , bring it as the angells did , who knew well the minde of god , glory to god on high , on earth peace , good will towards men , luk. 2.14 . also feare not , for behold , i bring you good tydings of great joy , which shal be to all people , ver . 10. offer the gospell like the gospell , that is , like good newes , the good newes of peace , let the world knowe that it is brought and offred to all men , that it is good tydings of great joy to all people : christ is an universall good , and as the heires of great kingdomes , are the common possessions of all the subjects ; so the son of the god of the whole earth , is good newes to all mankinde , and it is pitty but that they should knowe it , and that it should be offred to them , as it might be their owne fault if they intertaine it not . and as christ said to his disciples , when ye come into any house , say peace be to it . it is time enough for your peace to returne to you , when they refuse to receive you . this if any thing will take with the guilty world , who from the sence of their owne ill are a thousand times apter to dispaire , then beleeve , or at least to be hardened in a negligent desperate way : this will also make good the ends of the gospell , which are the glory of christ , and the alluring , and gaining of the elect ; and a soule gained by the freest way of grace , will vent its obedience by love , and this will put honour upon your selves , render your feete beautifull , render you acceptable and desireable , where ever you come in the world , when you shal be shod with the shooes of the preparation of the gospell of peace . fourthly , as ye are to make after much knowledge , for a cleare rule of all your actions , and stepps , even to a readinesse to confesse it , and preach it ; for that is the preparation heere meant , that yee may bee in a readinesse , so when you are in such a preparation , walke boldly , let the world see by your walking and your motion , and steddines that jou are armed , when you can passe through foule waies , good report and ill report , when ye walke among thornes , tread upon serpents and adders , and they shall not hurt you . paul sure had his hand well armed , when the viper dropt from it without hurting him , so it is a signe you are well armed , when yee feare no wayes into which providence shall leade you , and when you come of without hurt , though there be pikes and stakes in the way , ye are not pierced ; this walking by example , and as occation is by voyce , by confession , or preaching , will make many followers , you will become leaders your selves , and that will be a glorious walkeing , when yee shall not onely treade hard pathes , but lead up troopes , wee see even bruit beasts in motion are put on by the voyce as well as by example , or any other way : let the world know that warre is but the vizard , but there is peace within , underneath : let them know that there are sweets and roses , though they see nothing outwardly but thornes , and bryars , your walking steddily will shew that your selves are armed , and your example and voyce together , will have a great influence upon others , to be sure a readinesse and preparednesse to confesse the gospell of peace , will arme you for all the hard martches , and what ever the divell shall object in your way . wee are come to the fourth peece of armes , which is a shield fitted not so much to any one part , ( as the other peeces ) as to the whole , for it is moveable , and propper to keepe of at a distance , & this is faith : now this above all things is to be taken up , that is , especially , this is the most considerable peece of armour you have ; some reade it in all things , that is , with every peece of armour , yee must mingle faith , with truth , with righteousnesse , with the preparation of the gospel of peace : or referre it to temptations , that is , you must oppose faith to every temptation , which is true ; but i rather thinke it is meant heere , especially , that is , to say above all things in a more especiall manner , take unto you the shield of faith , like that place coll. 3.14 . where the same word is used , and above all things but on charity , so as though every peece of armour be very considerable , yet none like the shield of faith , and hee gives you the reason , because by it you shall be able to quench the fiery darts of the divell , who for his superabundant malice and wickednes hee calls the wicked one , that is , who with the greatest and most intense height of wickednesse pursues god and man , but especially , good men the saints ; and yee shall not quench , some of his darts onely , but all his darts , hee hath enough of them , hee hath of all kindes , this shield will receive them , and repell them all ; hee tells you also , of what kinde they are , they are fieri darts , his arrowes are poysoned arrowes , they do not onely wound as iron and steele doth , but there is a poyson , a burning in them , of an ill quality , hard to cure , hard to be quenched ; but now the holy ghost prescribes you a remedy , an armes fitted on purpose as they are darts , faith as a shield shall repell them , as they are poysoned and fiery ; faith as water , or balsome , or oyle , shall quench , by faith ye shall be enabled to quench them : faith properly as a shield doth not quench but repell , but faith enables you ; that is , there is a mighty power and operation in faith , doeing that which nothing els can doe , that as yee have salves , properly to draw out stings , or thornes , and as yee have balsomes , to take out fire and poyson , to quench and destroy the malignity of a poysoned dart , so you have faith fitted and proportioned to quench the fiery darts of the wicked , your greatest enemy , and who shoots continually , and therefore are they called all his fiery darts ; hee wants not ammunition , hee need not feare for want of powder , hee hath great and cursed abilities , and a spirit fitted to act them alwayes ; but faith can deale with him , and render all his dartings vaine , and of no effect . you see now the full meaning of these words , and of how great a consideration faith is , to this warre , so as from the reason of the thing which the apostle gives , it deserves an emphesis , an above all ; that is , especially want not this , as sallomon saies of wisedome , above all gettings get understanding , and keepe thy heart with all dilligence , so above all things take the shield of faith . before wee consider more particularly , of this so much commended faith , wee will thinke a little what those fiery darts are , which are to be received , and quenched by faith ; by fiery darts heere , i understand not so much temptations to all kindes of him , though faith serves for all meets with them also , but the breast-plate of righteousnesse semes propper also for them , but some fiery envenomed impoysened darts , to which nothing but the shield of faith can be opposed ; faith will secure you in all things aswell as other peeces of armour , but especially faith is of use heere ; and these darts seme to be either some burning vyolent temptations to lusts , or after them to dispaire : for the first , our natures since the first defilement by orriginall corruption , were never perfectly coole , it is by some principle within us , that sathan workes upon us , our natures are stuble and tinder ; there is a great deale of combustible matter within us , which the wicked one knowes well enough , and therefore shoots his granadoes , his fire-workes , his fiery darts , if wee were ice and snow , if we were perfectly coole and cold , to lusts , the divell would not loose his paynes nor his darts , but being fiery our selves , apt to burne , hee flings in fire , fiery darts , and wee are instantly and presently , in a flame , like charcoale burnt already , or stuble prepared already for burning by the sunne ; so hee did to david in the case of bathsheba , though hee were a good man , tooke him at an advantage , when his corruptions were most fiery , neerest burning , when idlenesse , security and peace , had dryed and heated him to lusts , and vanity , then hee flung in a fiery dart , and the flame was unquenchable . the like hee did with amnon , who having received the fiery dart , was so vexed that hee fell sicke for his sister tamar , 2. sam. 13.2 . and was so destroyed with that flame , as hee never ceased till hee counted folly in israel : in wayes most barbarous and wicked , both in the prosecution of his love , and in his abusing and rejecting of her afterwards , and the one was as fiery as the other , hee hated her now more then hee had loved her , ver . 15. the love was without measure , so was the hatred ; so are men stung with the fiery darts of the divell , there is nothing but extreames , no mediocrity , all is without measure , and then for a little of that they call pleasure , they have a world of paine , and gall , and bitternesse ; which is the other fiery darts , made way for by lusts , and that is dispaire ; for i should thinke that in this instance , the inhumanity and barbarousnesse of amnon afterwards to his sister , came from the terrour and confusion of his conscience , what fruit had you of those things whereof you are now ashamed , rom. 6.21 . after the sin is committed , shame and horrour ceazeth presently , which hurryes the minde ordinarily as fast to dispaire as it did before , to the countinent of the lust ; therefore lusts should be lookt upon , as they are goeing not as they are comeing , or as they are promising , peracto scelere magnitudo ejus conspicitur , as tacitus inferres of nero , after hee had killed his mother , therefore wee should looke on sin with that eye , which within a few howers wee shall see them ; and this is the second head of the fiery darts i told you of , namely inections to dispaire , how many after the commissions of murthers , adulteryes , treatheryes , have bene consumed and likt up , by these fiery darts , and brought to miserable ends , under the notion of dispaire : what thinke you of spira , who for a little shrincking and retracting his confession , the profession of the gospell i told you of , esteemed the flames of hell lesse then those hee felt , and wisht himselfe often there that hee might knowe the difference ; what thinke you before him of iudas , who found no rest , no quiet of spirit , but in the gallowes , hee was utterly druncke up by dispaire , and went downe quicke to his owne place . but the saints feele these fiery darts , as david did for lusting , so himselfe also and divers others for dispairing , therefore hee saies , hee roared all the day , and his soule , and his bones were sore vexed , and his eye , his soule & his belly were consumed , and the divell heerein takes the advantage of some outward lowenesse and depression of condition , either in body , or estate , or reputation , or some melancholy of body , or constitution , which is a temper easily fired to extremities ; and that the saints have their fyering to lustings , or dispaire aswell as others , whether they be of things bulky in themselves or little . but , what kinde of faith is it that you must oppose to these burnings , to these fiery darts , and how doth faith relieve you ? certainely it is no other then that by which you beleeve god , to be yours in christ. the shield here spoken of is taken from the similitude of a doore , such as were the largest shields , it must be large enough to shield the whole body : and secondly , as a shield it must receive the darts and repell them , and quench the fire before it reach the body , before it incorporate it selfe with the minde , and enter as it were into the substance of the spirit , for then there will be more tearing and difficulty to get it out . but how doth faith doe this ? first and especially as it calls god , god in christ to our ayde . when the divell shoots his fiery darts , either for lusting , or dispairing , it is not for flesh and blood to oppose it selfe , your mortalities , your resolutions , your reasonings will prove combistible matter , and be burnt up , be burnt away , and your spirit will be left fiered , and empoysoned by those darts . the dart will sticke , & it will be worke to get it out ; now in this case faith leads you directly to god , & sets god against the divell , so as the combate by the wisdome of faith , is changed , and made now rather betweene god and the divell , then betweene you and the divell , & the divell which could have subdued you easily , fals under god presently , this is that stronger then hee that bindes the strong man and casts him out . this was davids way , from the ends of the earth will i cry to thee , when my heart is overwhelmed , leade mee to the rocke that is higher then i , psal. 61.2 . that is where ever i am , or where ever thou art , as thy spirit can finde mee out , so i will finde thee out , when i am overwhelmed , when i am greatly in distresse , i will cry to thee , as a child doth to his father , that is set upon by one stronger then himselfe , cries out to his father and trusts to his strength ; set mee upon a rocke , or thou wilt set mee upon a rocke , that is , it is so high , as i cannot reach it without thou set mee upon it , or higher then i , that is , above my owne strength , or my owne abilities , even upon thy selfe and thy sonne , where i may be safe , for in case of overwhelmings , in case of fiery darts ; there is no other way but to set god , as yours , as one in covenant with you , your all , and friends against the divell , to stand still and see the salvation of god , when the red sea was before , and the egyptians behinde , what could the israelites doe , ( in that case there was no way for wisedome or strength to make through ) . but stand still and see the salvation of god , casting all upon god , and disparing in themselves altogether . but secondly , this shield of faith can relieve you in this extremity by outbidding sights ( as in a second and under way ) against all lustings it can oppose presently the recompence of the reward , and ye have a lust for that also : so moses was not without the lustings of ambition and vaine glory , to be called the son of pharoahs daughter , but the eye which hee had , to the recompence of reward , outbids them infinitely , and therefore hee chose rather afflictions which no man would simply chuse : so christ for the glory set before him , indured and suffered any thing , a lively faith realizeth things , and makes them present ; faith will tell you presently when a fiery lust assaults you , yeild not , and in stead of pleasing your flesh , or your humour , which is passing , you will please christ , you will please your conscience , and that pleasure is sweet indeed , that remaines ; nay you shall heare of this againe , this fighting , this quenching , shall come into your reward , in such times and in such things , wherein you would be most of all considered . and against the burnings of dispaire as in a second way , also faith will shewe the riches of mercy , the merrits of the blood of christ , and will tell you that it is dishonourable to god to judge his goodnes , lesse then your wickednesse , or that the merrits of christ cannot hold ballance with your sinning , will shewe you as great disproportion betweene grace and sin , as betweene god and you , will make ( in a word ) dispaire wicked in nothing as in the unreasonablenesse of it . but then thirdly , as an effect of both these , faith suckes and drawes downe the dew of the spirit , the cooling waters , the refreshing streames , if need be balsome , and oyle , to quench the fire before it kindle , or to fetch it out ; when your concupiscents are cooled , by the holy ghost , and your spirit is in temper , fiery darts will do no hurt , as a grannado that falls into a pit of water , there is fire in it , but before the blowe gives it is quencht : o those sweet & cooling influences of the spirit , how refreshing are they , as dewe to thirsty grounds ; when dives burned , what would hee have given for some water , to coole his tongue . when wicked men are fiered by the divells darts , to dispaire or lust , or persecution , their owne spirits are inflamed , burnt up , and they burne what ever they come neere , and so they must till they be utterly consumed , for there is no heavenly dewe , no water , no rayne , no balsome , no droppings of the spirit : but to us there is a river , the streames whereof shall make glad the city of god , psal. 46.4 . shall refresh us , shall keepe us from burning , and fyering , and chapping , and hee gives an account of it , ver . 5. god is in the midst of her , shee shall not be greatly mooved ; there is the head of that fountaine , hee will not suffer the divell to gaine upon you , to waste you , to drinke you up , very much to fire you , but the streames shall continually refresh you , and make you glad , when others shal be like the parched heath in the wildernesse easily inflamed , a curse to themselves and others . therefore with all gettings gett faith , above all take the shield of faith , and take it as i have told you , take it on like a large shield , that it may be fitt to cover you , beleeve not scantily , beleeve not a little , have not your faith to fetch , and prove , and spell , when the fiery darts are shooteing , how will you make this use of it els , that i have told you ; is there any thing the divell would rob you of so much as lively faith , effectuall faith , bold and hardy faith , hee knowes why well enough , it will repell his fiery darts , it will quench them , yeild him not that peece of armour in any proportion , that is so dammageable to him , and so necessary for you ; faith is usefull in every thing , but in these cases , faith doth not all ( as i have told you ) and while you are doing this , the obedience of faith , the use of faith is as pleasing to god , as resisting the fiery dart is necessary for you ; as therefore ye would be relieved when you most need it , when your soules are fyered with lust or dispaire , when those flames drinke up your spirits , and undoe you , beleeve boldly , beleeve strongly , without if's and and 's , have god tyed and made one with you , by faith according to the right notion of it , and then dread nothing , heere is good newes for you , you will be able to quench all the fiery darts of the wicked ; there now remaines nothing but some helpes to take this shield of faith . first , consider it under the notion of obedience in it , the worke of god and the will of god is ingaged , you may be bold with your selves , ( and yet yee cannot because ye are creatures , ye are not your owne ) but will you be bold with the will of god : this to those that have but a little faith , and love already will be a great argument . god bids you sanctify his name , bids you honour your father , &c. you will do it , why ? because it is a thing not left to your choice ; god bids you sanctify him by beleeving , honour him by beleeving , and this is first to god , to god immediately : i beseech you , looke not on faith in this notion , as a priviledge left to the arbitration of your owne wills , whether you will be so good to your selves or no , but as an indispensible duty : some duties may be dispensed with for ends , as the worship of god in some of his ordinance , but this dutie lies so hard upon you , as it is not to be dispensed with all for a moment , not for the greatest good , not for the salvation of all men ; if god be great to you , therefore obey him in beleeving , or upon the same reason , cast of all religion and disobey him in every other thing , but if you feare to doe that , then knowe that the same god , that bidds you doe any other thing , bids you also beleeve , and know that this commandement is the least arbitrary of all the rest . secondly , consider what obstructs faith , if negligence , and want of consideration , as that doth much , and often , i beseech you let mee set you on considering : consider that you will goe to hell without it , if you will not beleeve god for the pardon of your sinnes , and that hee is yours in christ , beleeve him for this , that without this you wil be condemned for ever , god may seme to put it to your choice , whether you will beleeve or no ; but hee doth by no meanes put it to your choice , whether you will goe to hell or no , if you beleeve not , for that is determined with him , that the fearefull and unbeleevers shal be cast into hell , and indeed thither are all men goeing a pace , onely belief turnes the motion , and makes the earth assend upwards . but if you say you see , you see your misery enough in unbelief , but ye want boldnes to beleeve , that you thinke that there is no proportion betweene sin and such a nothing as faith is , there is a proportion betweene sin and damnation , but not betweene sin and faith : right now i have you where i would , but then consider that the things wherin god useth man in the way to salvation , are indeed nothing , or as nothing , by the foolishnesse , that is , by the nothingnesse of preaching hee saves them that beleeve ; the vessells in which his word comes , are earthen , as good as nothing , our righteousnes reacheth not to him , and though our reward be heaven , yet our merrit is nothing , just nothing : and therefore if faith in respect of its owne internall vallew , or as a grace in this case , were any thing , wee should never be saved by it , but now our comfort and assurance is that it is nothing . but on the contrary , though there be no proportion betweene sin and faith , yet there is a proportion betweene sin and christ , or if you will have mee speake the truth , there is no proportion in this regard ; christs dyeing , christs suffering , makes sin nothing , so that that which held the greatest proportion , before god , before , and was heavyer then the sand of the sea , deeper then hell , is now nothing : what will you thinke your debts greater then god can pay , will you ballance your wickednes and his love , your unkindnes may be aggranated , and made greater by his love , but it cannot be made even with his love , for hee is god ; in a word , wee cannot out-sin his pardon , or grace , by any thing but unbeliefe , so as this littlenesse , this nothingnes of faith , is your advantage , because in this great businesse of our salvation god will be all in all , and you shall thanke your selves for nothing : did it hinder naaman the assirian , that to wash in jordan was nothing , or did it relieve jericho , that the bloweing of rams-hornes was nothing , if it had bene any thing , it had not done it , for god is resolved to destroy jericho by nothing , that is , by himselfe alone ; and therefore he will have you by nothing , or by that which is as good as nothing , in respect of what you doe : but on the other side , hee findes enough in the ballance , to make your sins nothing , even his owne eternall love , and the suffering and merrits of his owne son . thirdly , gods heart is in this matter of faith , never any thing was so fenced with mottinesse , with threats , and commands , with intreatings and invitings , with words and oathes , with signes and seales , with rewards and punishments . the gospell is nothing but the message of faith , christ himself and all his ministers , but the preachers of faith . the great businesse is to make the match , to tye the knott betweene god and our soules , the rest , other things , flow on naturally : love followes faith , works flowe from love . but without faith , its impossible to please god , without faith wee are strangers and a farre of . now that which is so neere gods heart , and so advantagious to our selves , wee should doe , wee should be much in what ever the divell say , to the contrary , god neverhedged any thing about like this , never any thing came so freely off , the making of this cost him his ministers ordinances and seales , and without it all is nothing . fourthly , to fetch arguments , not onely from necessity and duty , & reason , but ingenuity , the onely salve you can apply to the wounds of christ , is beleeving , your sins made them your faith heales them , hee shall see of the travaile of his soule , and be satisfied , isa. 53.11 . that is , hee hath beene at a great deale of paines and cost ; now what are his in-comes , what will make up this poore people for whome hee did , and suffered , all this will trust him and beleeve in him , for so it followes , by his knowledge , shall my righteous servant justify many , that is , by the knowledge and beliefe of him , they shal be justified , this satisfies him , this payes him , this is the onely way you have to make him amends ; now his stripes hath healed you , heale him by your faith , do a little nobly , and freely for him , that hath done so much for you , sticke not with him to beleeve him , that stuck not to dye for you . but then lastly , did the divell never let loose any fiery darts upon you , or may hee not doe it , if hee have not , yee can judge the lesse what it is to want this shield , but aske judas , and hee will tell you , aske david hee will tell you , aske paul when sathan buffetted him , and hee had nothing but god to relie upon ; if hee have , i hope experience will make us wise to have our shield ready , if hee have not knowe that hee may doe , looke that hee will doe , and will doe it , when you are weakest , when you are lowest , provide for that evill day , get up your shield ; this of faith in god through christ , as yours , and then when hee comes , what have you to doe , ye can turne god loose to him , yee can fetch downe liquor and vertue of that temper and coolenesse , as shall dead and quench and extinguish his darts , and in the thing wherein hee is proud and mighty , you will be above him , and to hard for him . we are come in the fifth place to another peece of the great and sure armour , with which the spirit of god armes us against the divell , a peece for our head , the helmet of salvation , as that before was more generall applicable to the whole body . that by this helmet is meant hope , the apostle who is his owne best interpreter tells you 1. thessa. 5.8 . and for an helmet the hope of salvation : this peece of armour is of excellent use , and proper to that part it defends ; the worth of it appears as by many things : so by the deplorable condition of those that want it , they have no hope ( saies hee ) and they are without god in the world , eph. 2.12 . they wanted that ligament , that tye to fasten them to god , and so were left most miserable . wee must consider a little , what hope is , and then , why it is called of salvation , and then how it fits that part , to which it is destined , and doth the worke of an helmet . it is a receiv'd maxime , that all affections are rooted in love , and as they are rooted in love , so they are acted by love , even hatred and malice it selfe , hath its rise in some thing loved , for therefore i hate such a thing , because i love the contrary : againe as affections are rooted in love , and acted by love , so love is felt , and appeares according to the affection it acts by , and is seene through that , as the sunne which is alwayes the same in it selfe , yet workes upon us according to the constellations it possesseth , and the light coulours it self , according to the body through which it shines , so loves workes and appeares much according to the affection it possesseth , and through which it renders it self visible , for example : love appeares very darke in sorrow , violent in choller , tranquill and peaceable in joy , dejected in dispaire , but in hope love is in its throne , there it appeares in most pompe , there it workes with most efficacy , and is altogether lovely . this affection of all others semes to be destined to great affaires , and hath a mighty influence either upon our doeing , or suffering . it was all that alexander had to inable him to the conquest of the world , distributing all his other goods that hee had received from his father ; againe what is it but this that makes men every day crosse the seas , labour the ground , seeke after mines in the bowells of the earth , fight , and pursue victories , nay it is that which accompanyes men to the scaffold , and to their death bedds . but to follow our methods , wee consider not hope heere , in that loose sence , in which it is commonly taken , namely for a certaine fault , and lowe attendancy , or lookeing after some good thing desired , and so to be before faith , and without it , as when wee are apt to say , i cannot beleeve such a thing , but i hope it well ; but on the contrary we take it for a firme expectation of some future good , which wee doe already beleeve , and are assured of , so faith the scripture heb. 11.1 . faith is the substance of things hoped for . gal. 5.5 . wee waite for the hope of righteousnesse by faith , that is , faith gives you the ground of waiteing , which is by hope , so if wee hope wee waite , rom. 8.25 . so as this hope which must be our helmet is a superadded grace to faith , a birth and effect of it . it is called , the helmet of salvation , for salvation is the great thing about which faith and hope is conversant , so saith paul , receiving the end of your faith , the salvation of your soules , so the hope of salvation , because , that , as the greatest , conteynes all other inferiour goods , and in the eyeing and prosecution of which by faith and hope wee secure our selves the most abundantly . but how doth this armour fit the part , it is destined for , and doe the worke of an helmet . the head is as it were the principle of action , and of our intentions , as the head governes and directs the members , so our end and intention , which is our simbolicall head , being the principall and rise of all our actions , that which gives vigour and activity to them , had need of some peece of armour for its defence , which the apostle heere makes to be the hope of salvation . now this helmet doth its worke thus , the world and sathan that they might poyson the fountaine , corrupt our ends , and our intentions , would bribe us with something outward , and sensuall , and therefore holds over our heads many things to tempt and allure us , sutable to our sences , and corrupted nature , offers us crownes of applause , allures us with pates of pleasure ( falsely so called ) and to makes these rellish , to take the better , terrifies us with thorny paths , and ill conditions , in holy wayes , with persecutions , and scornes , gives you the choice of crownes of thornes , and gold , but both fleshly and carnall ; the holy ghost now gives you for an helmet the hope of salvation , holds that over your head toward of these blowes , and those assaults , and what is that ? the assured expectation and waiting for of eternall glory , for so it is called in other places , the hope of eternall life , the hope of glory , rom. 5.2 ▪ and tit. 3.7 . first , hope in its nature and definition is the waiting for , and expectation of a good thing , which makes it a pleasant , and releeving affection , because the object of it is good , not as griefe , nor as feare , which hath for its object an ill thing ; but our hope which is our helmet , wards and guards our heade , it is made up of the best and most sutable good , it is a good comprehending all other goods , and therefore called salvation in the abstract , it is a glorious good , for it is the hope of glory , and for duration it is not earthly , sensuall , and passing , but it is eternall life an eternall weight of glory . secondly , hope is of good things to come , and therefore it is an expectation , for hope that is seene is not hope , for what a man sees , why doth hee yet hope for ? rom. 8.24 . so as it is a pleasant passing your time , in the expectation of a desired good ; but now the difference will lie not onely in the degree of good , for ours is of things eternall , but in the degree of expectation , wordly hopes are founded upon such sleight bottomes , as they contribute not much to comfort , in regard of which some have called hope a dreame , which presents it selfe to wakeing men , and from thence it is said , that the hipocrites hope perisheth ; but our hope is of another constitution , for it is grafted upon faith which gives a certainty , and reality to the thing , so as no feare of faileing shall weaken or impaire your hope , but hope shall stand upon a sure bottome , and pleasantly , and joyfully expect what already by faith is made most sure to us . to speake a little more , a little more particularly of this affection , it is of a good thing , absent , difficult and possible , i have shewed you how our hope is conversant about the best and highest good , the abuse of this affection ( for that will helpe to shew the use of it ) lies in pitching it upon things that are not good ; in truth all other things , but spirituall , god , heaven , and eternity , have no other vallue , but what ignorance and a lye puts upon them , opinion indeed gives them a name , honours them with a title which they deserve not , and yet how much doe outward things ingage this affection : honour which depends upon the opinion of others , which is extreamely passing , and perishing , which is the reward oftentimes of crimes , which are succesfull , and glitter , and pleasures which are accompanied with regret , and shame , and followed with grief ; and riches ordinarily , the object of the basest mindes , and men ; all these things , and what ever more is outward , are but the shadowes and pictures of good ; as in a picture you thinke you see the birds flye , men standing of from the cloath , but when you come neere it , there is nothing but the lynes of a pensil , nothing but markes upon a cloath or table , and so are these things , nothing but shadowes , pictures , dreames , they must have a light proper to shew them by , false lights , yet these are the objects of the hopes of the greatest part of men . againe , these things as they are not good enough , so they are not absent enough for hope , for though things of sence are not ever in the possession of them which most make after them , yet they are amongst us , they are in the world , but this hope carries us properly beyond every thing . the eye sees , and the eare heares , and what enters into the heart of man. againe , things that are the object of hope are difficult , but difficult and worthy , or great in a right sence , are of an equall extent , to labour in the smoake and mudd , for smoak and mudd it may be difficult , but it is a difficultie without worth , it is base and meane , and so hath nothing in it of great , or worthy , in which respect onely difficult things should be undertaken . then , how often doth hope mis-applyed ingage in impossibilities , and so becomes a meere imposture to us . how often are men befooled heere , and in their desires , and hopes ( which actuate those desires ) pursue impossible things . men foolishly thinke that miracles should be wrought in their favour , and the whole order of the universe changed for their sakes , men that merit the gallowes hope for a pardon , not because they have any assurance of the judges favour , or because their faults are pardonable , but because they would live : and which is ridiculous , old men that are so in extremity , hope for an old age yet to come . i have shewed you already that our hope which is our helmet , is of good things , a good that wants a name , good enough to expresse it , and therefore is called salvation , a name abstract , and comprehensive to the ut most . againe , i have shewed , that it is of good things to come , and heerein it differs from faith , for faith sees them as it were present , and therefore it is the substance of things hoped for , but hope lookes upon them , ( as indeed they are ) at a distance ; in a word , faith gives you the assurance , hope the expectation . againe difficult they are , and great and difficult , worthie and difficult , accordingly , they cost christ much , and they cost us much , so difficult , as for the attaining of them , god must come out of heaven , christ must die and suffer : god must set all his wisedome on worke , that wee may have a ground to pitch our hopes upon , and for our part , hope is mannaged and conversant about difficult things , as ye shall heare . but then last of all , our hope is wise , the things are possible about which it is conversant , so possible , as they are assured , and therefore it s called the full assurance of hope , heb. 6.11 . let us knowe then where wee are , and what use wee have of this affection ; the truth is christian religion , is altogether founded upon hope , the things of this life are not our portion , wee breath after what is to come , let us therefore live as men , untyed from this world , and fasten to another by hope , let the pleasures and honours , and profits of this world be dead things to us , because wee have no hope to animate them ; hope acts and animates above any thing , but wee want this engine , because we have not that object . for instance , to appeare something , to be great , wise , and honourable , is the great contention , and pursuite of this world : when christ who is our life shall appeare , then shall wee appeare , &c. heavenly hope puts you off thither , and disputes not the thing , but the time , ye shall have enough of appearing , but it shal be in a peculiar and advantageous time , when christ shall appeare to fill up his triumph , to adorne that pompe , respite your desire of appearing till then ; god doth but time it for us , so for pleasures to enjoy your selves , to be satisfied , to be at ease , to gratify and content every part of you , these are mens hopes , one time or other you shall get it ; there is a place of pleasures , the presence of god , and there is a fullnesse and compleatnesse of pleasure , but it is in that place and in other , and there are plasures for evermore , pleasures that are as long as they are great , but it is at the right hand of god ; the pleasures sathan would give you are of a base alloey , their durance is but of that minute in which they are enjoyed ; their fullnesse is worse then their emptinesse , for they are not onely vaine , falling short of that good they promised , but vexing also , and deceiving , the truth is , this is not a life for pleasures , but for paines , especially to christians , and so saies the apostle , if in this life onely wee have hope , wee are of all men most miserable . if our hopes ( as other mens ) were heere , wee were in a worse condition then they , that cannot eate their meates , and enjoy their comforts , tast of their daintyes , partly , because there is a greater disproportion betweene us and them , then betweene they and them , and partly , because our light and our conscience is to much raised , & of too great a tendernesse to digest their morsells ; what then have wee nothing to ballance their contentments ? not to speake of other things , what ever returnes faith and hope can make wee have , they are without hope , wish them joy of what they have , but hope they have none ; and this let mee tell you , improve this well , and it shall pay all the charges of their gaines , you have the hope of eternall life , the hope of glory , of what ever your hearts can wish and desire : faith gives things a footing and a subsistance , & hope is grafted upon it , and is ready by the expectation of better things , to outbidd the world , and by virtue of a pleasure taken in things to come , to carry you above the false pretensions of pleasure which the world makes ofter , therefore content your selves with your portion , and use your helmet to ward of the assaults of semeing goods or ills , as sathan shall present them . but more particularly , use hope for joy , for patience for workeing , live in the joy of hope , let one spirituall affection in prove and provoke another , that there is a joy of hope , appeares in this , which wee usually say of worldly hopes , that things are usually better in the hopes , then in the enjoyment , and wee see men will sell any thing rather then their hopes : now those hopes in comparison with ours , have two or three notable defects . first they are built upon uncertainties and contingenties , they have no firme bottome , and ground work , and so cannot be intire , cannot be without the mixture of feare , feare of issue , feare of successe , and this let mee adde , that the more they hope , the more they will feare , out of a loathnesse to want the good things they desire , and so it is a mixt affection , that prickes , and pinches aswell as relieves , and comforts . worldly men enjoy litle their hopes , or their possessions , not their possessions , for they are ballanced with uncertainties , and emptinesse , so as they are faine to relieve themselves , by their hopes , by their reachings after more , nor their hopes , doe they enjoye purely and sincerely , for they are mixt with feare , which oftentimes is the weightiest ingredient , and beares the greatest part of the composition ; but our hopes have not this impediment to joy , but on the contrary carry evidence and subsistance with them , being built upon the evidence and subsistance of faith , so that what faith firmely beleeves , hope joyfully expects , and waites for ; what is the great happines of heaven , but the fixeing & stayeing of joyes by eternity : now the joy of that hope is fixed by faith , which gives it a steddy and untottering foundation , so that what you have , you have ; if joy come in by that doore , it will or ought to do so alwaies , there is no rationall or necessary mixture of feare , because there is no rationall cause of doubting . secondly , there is a vanity of rejoycing in boastings , as james saith , and so an evill , for all such rejoycing is evill : the mixture of feare is a troublesome , but it is a rationall thing in their hopes , the foundation of which is but contingency , but a further evill , and more sinfull , and irrationall , is , that they rejoyce in their boastings , they thinke by the determination of their wills to do that which godly men doe by faith , and when their hopes have once concluded a thing , they thinke it should be established , and thereupon runne away without reckoning with their hoast , as wee use to say , whereas the scripture saith , yee ought to say , if i live , and if the lord will ; now for their foolish conceits to fixe that which onely god can render certaine , is a folly and a sinne , and the hope that riseth from it , is an irrationall presumptuous hope , for that they ought to say , if wee live , and if the lord will , things that are wholy out of their power . now our hopes and the joy of it , is not a rejoycing in boasting , but it is a boasting in truth , wee have already the lords will , his will declared , his will commaunded that wee should have the joy of hope , and should rejoyce in hope , rom. 12.12 . and that wee should have the rejoycing of the hope firme unto the end , heb. 3.6 . so as here is no rejoycing in boastings , heere is no vaine fancies of our owne , no castles in the aire . but then as their is a vanity in the uncertaintie of their hopes , which mixeth them with feares , and a further and fuller vanity , in fixeing and assureing their hopes , by their owne boastings and presumptions , incerta , certa redendo . so thirdly , there is a mighty vanity in the matter of their hopes , for they are of things low and meane , no better for kinde then what they have already , why doe they not enjoy them ? nay , why doe they despise them ? because they knowe them ; so as they despise what they know , and hope in what they know not , because they know it not ; but the object of our hopes , and of our joy arising from them , are of things so great and reall , as the little , but yet the true taste wee have of them , makes us desire more ; it is our knowledge that makes us vallewe our hopes , and joy in them , and it is our ignorance that causeth us to hope no more , nor rejoyce in the good things , which are the objects of them ; and therefore wee see faith which gives a reall evidence and sight of things , intends above any other thing our hopes , and want of faith , and weaknesse of faith lessens our hopes , and the joy of them . the object of our hopes are things great , thing heavenly , things eternall , and these are the matter , if any other thing bee , of joy ; opposite to which are the dead , beggarly , and sensible things of this world , which are mistaken alwayes in hope , and usually despised in possession , so that not onely simply , but in comparison with other things , wee have all reason for the joy of hope : the warrant of this joy wee have given you already , when wee shewed the reason of our joy in opposition to wicked mens boastings , but the end is not onely for it self ( though that be much , that wee may live comfortably , that wee be in as good a condition as this state is capable of ) but joy as a result and concomitant of hope , is mighty for battaile ; ye are now in the lists , and ye put on armour , the joy of hope , which is the joy of the lord , is our strength : hee that rejoyceth not in the hope of things to come , will rejoyce in vaine hopes , or in sensuall enjoyments : hee that cannot take in the pleasures of salvation by hope , will assuredly joy the joyes of wicked men , for hee wants this armour against pleasures and sensuall joyes , which is a weapon sathan weilds to our dis-advantage , asmuch as any , and therefore , know how to arme your head by hope , and against the pleasures and joyes of this world , by the pleasure and joy of hope , unlesse you would be exposed as a prey to things of sence , and things of this life , against which this hope of salvation is your armour . but now to answere shortly an objection , if hope brings in so great and steddy a returne of joy , what place will you allot for sorrow for sin , for wee are sinners , and a sinfull condition , and that affection suites us very well . answ. certainely wee should not sorrow as those without hope , but as those which are full of hope , yet on the other side , as there is occasion , by renued acts of sinnes , our hope and our joy should intend our sorrow , and rectify it , god would not have an uncomfortable , or a dispairing thought , in all sorrow , it is the sorrow of the world that workes death , that destroyes , and hurts , some inordinacie , some excesse , but sorrow intended , and relieved also by hope , and the joy of it , as it is often necessarie , so it will never hurt you . there is a double use of sorrow , first to worke out the staine of sin , in supplying the want of afflictions : sin is not onely evill for its transcient act , but for the cursed disposition that it leaves behinde , there is ever sin in the wombe of sin , sorrow serves to worke out the staine of sin , and doe the worke of afflictions , which are to humble and bring low , prov. 20.30 . the blewnes of a wound cleanseth away evill , so doe stripes the inward parts of the belly , this is applied to correction and cleansing , afflictions worke the wound to such a disposition , as is cleasing and healeing . but then secondly , sorrow for sin serves whereby to expresse our affections to christ in a manner sutable to our condition , and to the posture wee stand in towards him , shall wee grieve the lord , and shall the lord be grieved , and shall wee not grieve ? but hee loves us , and pardons us , therefore should wee grieve . besides , while hee loves us , hee grieves , and hee grieves the more , because hee loves us , and so should wee , if hee did not love us , hee would not grieve , and if wee love him , wee cannot but grieve when wee offend him , jer. 31.19 . surely after i was turned , i repented , and after that i was instructed , i smote upon my thigh , i was ashamed , &c. ephraim mournes and grieves , which hee did not till god had mercy on him , then hee smote on his thigh . if you aske how wee should grieve ? never without the reliefe of hope , and joy , let them act and intend your sorrow , but for the degree why should wee not in humbling our selves for sin worke our selves , and our sorrow , as low as afflictions would lay us , if chastisements should take hold on us , or sicknes to death , or any other hand of god chastising for sinne , this will be no interruption in your hope , no prejudice to the joy of it . thus your hope armes you against pleasures by joy , the joy of hope ; but wee have paines also to conflict withall , all the evills and calamities , that dishonour , want , and poverty , or bodily evills can inflict , patiency also in attendancy and expectation , yee have need of patience , that after yee have done the will of god , yee may receive the promise . wee would faine have our rewards in hand , wee are loath to stay , wee would have the reality of the reward , not the vision of faith onely , heb. 10.36 . now this is needfull , for the saints through faith and patience inherited the promises , heb. 6.12 . if you aske who infests the saints , who puts them to their patience ? the world and wicked men , but especially the divell , that hee might discourage us , and devoure us , might breake and interrupt our course , might make us for want of continuance , doe and suffer so many things in vaine , and therefore armes all his instruments , evill men and our owne corruptions against us , to make us weary of that way , which is so sowed with thornes , which costs us so much paines and trouble ; god also puts us to our patience , by suffering manifold evills , outward and inward , to infest us , that hee might purge present evill , and prevent further evill , and that hee might try us , and use what hee hath laid into us , that hee might say of us another day as hee did of iob , yee have heard of the patience of iob , jam. 5.11 . and might boast of us as of those induring saints , heere is the patience of the saints , behold it , reu. 13.10 . in all these respects ye have need of patience , yea , and that patience should have its perfect work , as james saith jam. 1.4 . that it should possesse our soules , that it should be fitted for every condition , and hold out to the utmost , to the extremitie , as you see those , who are betrusted with forts , and strengths they had need of patience : and yet must hold out to the utmost extremity , by the law of warre , now then you see the need wee have of patience , but it must be the patience of hope , 1. thess. 1.3 . the apostle gives there the effects and their causes , the work of faith , saids hee , the labour of love , and the patience of hope , the effect or great product of hope is patience , patience is a grace which hath no shine or glitter with it , it is sweet but darke , and obscure , and hath nothing in it of violence , and having mighty enemies , it defends it self in suffering , wee gaine the victory often in loosing our lives , it scarce complaines of what it indures , so as it passeth often amongst ignorant men for stupidity , and dulnesse . now this sweet and low grace ( in respect of its condition , and the manner of its operation ) would be opprest a thousand times under the victory of its enemies , if it were not animated by the livelinesse and activity of hope , if the hope of salvation , the hope of glory , ( for so it is called , ) did not continually set before its eyes , the greatnesse of the reward ; yee can never have a better instance , then of our master christ himself while hee was in the conflict of patience , ( and that was his life ) hee was ever in the lists of sufferings , conflicting with sorrowes , and woes , for the joy that was set before him , which was made sure to him by faith , & received and enjoyed by hope , ( for hee came by his comforts even as wee ) this made him to endure the crosse and despise the shame , and wee are commanded to runne with patience the race , that is set before us , looking to him , heb. 12.2 , 3. that is , use our patience as hee did , and relieve our patience as hee did , by the joyfull sights of hope , patience without hope is the deadest thing in the world ; for why doe i deprive my self of good ? why doe i suffer so many things in vaine , if they be in vaine , and therefore the apostle takes it for granted , that the patient continuance in well doeing , hath some thing to relieve it , namely , a lookeing after glory , and honour and immortality , &c. rom. 2.7 . without which animation , and enlivening of hope , patience were dead , and deadly , more fit to be the property of a stone , or a blocke , then the grace of a saint ; thus yee see your selves armed by hope , against the great enemies of god and man , against the great troublers of israel , pleasures , and paines , by having your joyes , and your patience , acted by hope , which is your helmet . but hope thirdly is proper for doing , aswell as suffering , having a great influence ( as i told you ) upon our simbolicall head , our intentions , and scopes and end , and this peece , aswell as our shooes , ( the shooes of the preparation of the gospell of peace ) inables us for acting , and the truth is , while wee doe nothing good , wee are not secure against doing ill ; but if hope serve to any thing , it serves to incourage to labour , and worke , wee use to say in a proverbe , take away hope , and take away endeavour , no worke is done or can be done without hope , hee that ploweth should plow in hope , and that hee that thresheth in hope , should be partaker of his hopes , 1. cor. 9.10 . a man would be loath to plow the ground , or thresh the corne without hope , you will not doe actions of the lowest forme without it : againe as you can do nothing without hope , so ye attempt the greatest things by hope , the hopes of victory , the hope of successe , the hope of gaine , whither doth it not ingage men , our strength depends upon our hope , and therefore jeremy complaines , my strength and my hope is perished , lam. 3.18 . no more hope , no more strength , they stand and fall together , they are alike in their birth and death : on the other side , when paul was to give an account to agrippa of his actions , acts 26.6 , 7. i am judged ( sayes hee ) for the hope of the promise made unto our fathers , unto which promise our twelve tribes instantly serving god day and night hope to come . doe you wonder why they served god , with that instance , and intensenesse , day and night , why they doe that which none of the world doe besides , they hope to attaine the promise of god , that is , the thing promised , that ingageth them to a continuall and a most intense labour ; so the apostle when hee gives in a very few words all that is to be forborne and done for god , and our good , makes hope to be the rise of all his courage and activity , tit. 2.13 . lookeing for that blessed hope , and the glorious appearing of the great god and our saviour iesus christ , compared with the former verses 11. and 12. for the grace of god that bringeth salvation , hath appeared unto all men , teaching us , that denying ungodlinesse , and worldly lusts , wee should live soberly , righteously and godly in this present world . and christ when hee bidds us doe any thing hoping for nothing againe , luk. 6.35 . lend hoping for nothing againe ; hee doth not meane wee should have nothing , or be without hope , but tells us immediately , that our reward shall be great in heaven , and wee shall be the children of the highest , and presently suggests matter of hope , which hee affixeth to the lending of a penny , or the giving a cup of cold water , yee shall not loose your reward . but to what workes doth hope animate us ? to all for the least shall be considered , shall not loose its reward , and the greatest shall be considered proportionably , hee that overcometh , and hee that followes mee heere , shall sit upon twelve thrones . there is nothing so great , that hope cannot expect , for it is the hope of salvation ; and therefore there is no worke so great , that hope cannot put you upon , for it workes from hope to salvation . captaines when they harrang their souldiers , tell them of the butin of the prey , tell them of honours , and advancements ; and christ when hee incourageth his , speakes crownes as freely as any , but spirituall crownes assured by faith ; and enjoyed for the present by hope ; it is a shame that our hopes should not carry us toward working , as farre as ever any worldly hath done , in all the particulars of worke . i will insist onely upon one , which the scripture particularly annexeth to hope , and is proper for us all ; hee that hath this hope , ( that is , of seeing god , of salvation ) hee purifyeth himself even as hee is pure , 1. joh. 3.3 . the reason of the action about which our hope is conversant , and the proportion lies thus , wee hope , saith hee , ver . 2. when hee shall appeare to be like him , for wee shall see him as hee is , sayes hee there will be the same reason of your being like to him , heere and hereafter , and therefore if you will be like him in heaven , you must be like him heere , and your hope for the one , must helpe you to the other : now as in heaven hee is glorious , so heere hee was pure , ye are in all estates and conditions to follow and imitate your saviour , for that is your hope to that you were predestinated ; now hee was holy , harmelesse , undefiled , therefore ye must be like in this state also . secondly your hope fixeth upon seeing him in heaven . there shall no uncleane thing enter into the kingdome of heaven , and therefore you must purge and cleanse your selves by the way , and your hope must do it . this purification respcteth both the body , and the minde , and is opposed to all bodily lusts , which lies in the sences , fancie , or sensible things , and to all spirituall lusts , which lie in the understanding , which lusteth against spirituall truths , and the wayes of god , sayes hee , this hope must purifie you from all this . but how high ? how farre must this hope act you , to what degrees ? even as hee is pure , there is your patterne , there is your examplar , study what christ was , and be ye likewise , study what christ did , or would doe , and doe the same ; for instance , wee are apt to be proud and vaine to be supercilious , to overlooke men , and little things , to be every one for himself , gripeing and graspeing . purify your selves in this , even as hee is pure , let the same minde be in you that was in christ iesus , phil. 2.5 . who though hee were in the forme of god , debased himself , in a word consider the disposition of christ , and consider the purity of christ , and make that your coppy , and as you would set no bounds to glory , you would see him as he is , and be like him , so set no bounds to purity , purify your selves after that patterne , even as hee is pure , and let hope and the reason of hope doe it , because you have no greater pretensions to glory , then you have to purity , namely to be like christ your head , to whom by faith , and hope you are conformed . thus yee see your helmet , in its glory , securing you from all the evill of all the goods of the world , and securing from all the evill of all the evill of the world , and enabling and inspiring you to work , and service even to all , that you might be perfect and throughly furnished to every good worke ; improove therefore this blessed peece , this hope , and get it more abundantly . you see it is a great matter how wee settle our hopes , because in it lies the strength of our indeavours , wee anchor in things by hope , and fixe in them , and being setled upon an immovable thing , wee can moove steddily and stronglie . archimedes could moove the world , if hee could fasten his engine , now wee cast anchor in heaven , and heavenly things in salvation , for so sayes the apostle , wee have an anchor of the soule both sure and stedfast , and which entreth in to that which is within the vaile , heb. 6.19 . our anchor casts deepe in heaven , where there is good earthing , whence it will be impossible to be remooved by any stormes or windes : but this wee must know , that if you would make use of this or any armour which is spirituall , it must be first raised to a pitch , the armes must be fashioned , and formed , and then must be kept bright , and in posture , for service , it must be weilded by a spirituall hand . now to raise this grace , you must improove and raise your faith , for as in all compositions , you have something that gives the body of it , so faith gives the body , and substance to hope , therefore faith is called the substance of things hoped for , and therefore of all other things your hope will never outbid or goe beyond your faith , keep therefore that full and high . yet hope is a further grace and armour , faith gives you things in their coulours with your interests in them , it shewes you that they are , and that they are yours , but however faith gives them a kinde of presence by beleeving , yet they are in themselves future , as to us , hope therefore takes in the pleasure of them beforehand , lives in the joyfull expectation of them , and so abridges the time , which els would be tedious , fancies to it self ( as i may so say ) the pleasures and joyes of eternall life , and lives in a sweet anticipation of what it possesseth but by faith , which as it is most pleasant in it self , so it produceth mighty effects , for joy , for patience , for working , so as our life is comfortably entertained by it in joy , and pleasure , evills and calamities are mastered , and subdued by it , even the greatest , and action and worke , the end of living is promoted . therefore looke upon this peece , which hath influence into so great effects , as a reall , not as a notionall thing , as a thing that many want in the use and exercise of it , but they cannot live without it , they cannot live a vitall life animated with joy , armed with patience and acted , to worke and service . therefore let not so great an engine of the holy ghost , so great and good an armour lye dead by us , but rather let us improove it , and use it , try alwayes of raising it , for it is raised and improoved grace that workes great and considerable effects . — and the sword of the spirit which is the word of god. this is the last peece of armes , and is fitted both for offence , and defence , it is an armes that is great alone , and therefore men arme themselves with this , which use no other , and it is also an appendix to all armes , for no man is armed at all points , like a souldier , which hath not a sword , this is a peece of a very expedite , and continuall use . you need not goe farre to know what this sword is , the apostle describes it first by being the sword of the spirit , that is , a spirituall sword , the weapons of our warfare are not carnall , but mighty through god , 2. cor. 10.4 . the divell will not give way or yeild to a sword made of any other mettall , therefore it is mighty through god : the egyptians are flesh , and not spirit , therefore they are weake . one divell is able to deale with all the fleshly and carnall weapons in the world , it is not charmes , and holy water , nor resolutions , and purposes , and reasonings alone , that are weapons fit for this combate , they must be things truely spirituall . but then secondly , it is that sword , which the spirit useth in us , and by us , the spirit of god , the holy ghost , so as there is a mighty arme , to a mighty weapon , for wee know not how to pray as wee ought , how to doe any thing , but the spirit maketh intercession in us , and it is the spirit that leads us into all truth , and teacheth us how to use , and improove truth , without the spirit of god , the word of god would doe us no good ; the weapon would be too heavy , to unweildy for us to use , therefore saith the apostle , the weapons of our warfare are mighty through god , 2. cor. 10.4 . god must use , and guide the hand , aswell as give the sword , it will be els like the weapons of a mighty man in the hand of a childe , if hee take it up , it will be but to let it fall . but then thirdly , it is the sword of the spirit , the spirit doth not onely use it , but hee formed it , it is therefore fit for use , because hee formed it , that is the mighty worke-man , and engineer for spirituall weapons , and hee must be able to use it well , that made it , for hee made it for use , and there is no ingredient in it , which hath not an influence into the end of it , which is the use of it . now that hee formed , it appeares 2. pet. 1.20 , 21. prophecy came not in old time ( or at any time ) by the will of man , that is , by the presumptuous will of bold men , proudly , and arrogantly goeing about to determine , that by their will , which by their reasons and unstandings could not reach , but holy men of god spake , as they were mooved by the holy ghost ; god used the underderstandings and the wills of holy men , to derive and conveye his truth to the world , so 2. tim. 3.16 . all scripture is given by inspiration of god , so as the spirit formes it , frames it , suggests it , brings it to the world . thus having knowne the matter of this sword , that it is spirituall , not of a carnall make , or composition , and secondly the mannager and weilder of this sword , that it is the spirit , and then the maker , and former of this sword , that it is the same spirit , wee come now to the appellation it self , which the spirit gives it , which is the word of god. by the word of god is meant , what ever god hath made knowne to be his will , as it is contained in the scripture . this must needs bee the word of god , and no other , but as it is consonant to this , for in a large sense , all truths may be called the word of god , as being subjected to some scripture rule , but strictly that word which is our sword , is some portion of that wee call the scripture , which is particularly characterized , and distinguished by this title the word of god. this must needs be so , because this is that , which must not be added to , or detracted from , it must stand alone deut. 4.2 . yee shall not adde unto the word , which i command you , neither shall you diminish ought from it : therefore that is all , and onely the word of god : so deut. 12.32 . gal. 1.8 . if wee or angell from heaven preach any other gospell unto you , then that which wee have preached to you , let him be accursed . secondly , if god will have the ballance of the sanctuary for waights , and measures , for rules and determinations , it must be visible , and publique : if hee will have us , fight with such weapons , wee must know where to fetch them . thirdly , when wee see this rule in practise by christ or his apostles , wee see this word taken up for this sword , to doe mighty things . wee see christ resisting the divell , and at last confounding and expelling him by this word , by this weapon , math. 4.4 . hee followed him so long with it is written , that at last hee drove him quite away , hee resisted him by this sword , till hee fled from him . as hee dealt with the divell in himself , so he dealt with the divell in the scribes and pharises , have yee not read ( saith he ) what david did , and what the priests did , &c. math. 12.3 , 4 , 5. so hee answered them , and confounded them ; the like did stephen , and the apostles , convinced men mightily by the scriptures , that iesus was the christ , and used this sword to destroy unbeliefe with . now this word of god , which is our sword , is not so much the letter of the word , as the sense of it , how unreasonably and foolishly have the papists abused themselves by sticking to the letter , in those words , this is my body , and origen in making himself an eunuch , from that place , math. 19.12 . there be eunuchs that have made themselves eunuchs for the kingdome of heavens sake . though it be also true that where the letter is not contrary to the annalogy of faith , that is to be our rule and guide , and upon no other ground are wee to depart from the letter . but if it be objected , how shall men especially unlearned , know the sence of scripture , which seemes sometimes to be subject to contrariety ? answ. this is the great grace of god towards his , that in things necessary to faith and manners , to be knowne , or done , they need not be ignorant , for they walke in the light of the lord , by virtue of which light they are led into all truth ; so as they need not pin , their faith upon the authority of anothers judgment ; this is there due by promise , they shall be all taught of god , isa. 54.13 . and christ sayes , his sheepe follow him , because they know his voice , but another they will not follow , because they know not the voice of strangers , joh. 10.4 , 5. to have the word made cleare to you , and this sword fit for your use , is your due aswell as the sword it self . so the secret of the lord is with them that feare him , psal. 25.14 . the scriptures though deepe are foordable by those who are holy , and diligent , though they be not so wise and learned : on the other side , the naturall man knoweth not the things that are of the spirit of god , because they are foolishnesse to him : but the spirituall man knoweth all things , 1. cor. 2.14 , 15. so 1. john 5.6 : it is the spirit that beareth witnesse , because the spirit is truth . and ver . 10. hee that beleeveth on the son of god , hath the witnesse in himselfe . so math. 13.11 . to you it is given to know the misteries of the kingdome of heaven , to others it is not given . there is a sence of scripture that lyes alwayes not so evident and above , but it is given to you as your peculiar , and portion . this honour have all the saints , they have a certaine taste sutable and proportionable to their spirits , and their new natures , by which they can distinguish of food , and by which they can try all things , for as to other lives , and to our bodily , there is a tast for that end , so to this also which is spirituall ; and though men in a dreame can not distinguish betweene sleeping , and waking , yet men that are awake , know they are awake , and know also distinctly what they doe . this notwithstanding , god sells all thing to us by labour , and wee shall not enjoy the benefit of this great priviledge without it ; wee must therefore keepe our selves in a holy frame : if any man will doe his will , he shall know of his doctrine whether it be of god , joh. 7.17 . while wee are doeing , wee are in a way to know . if you be carnall and walke as men , you will be also carnall , and judge as men , rom. 8.8 . they that are in the flesh cannot please god , ( which may be understood also of a fleshly frame in the saints ) and when wee are in a way altogether unpleasing to god , god will not accommodate himself , will not reveale himself to us , and please us . but this is not enough , wee must search the scriptures , in which wee thinke to have eternall life , and light also for the way thither , wee must consider , and weigh whether those things which our owne reason , or the ministry of others represent to us , be so or no , as those of baerea did , truth lies deepe , errors lyeth levell to all : this search is extreamely pleasing to god , since the subject of it is the knowledge of his will , and the end of it is the doing of his will ; this is done by much meditation in the word , by comparing , by examining it , by taking in all aydes , and helpes of the guists and abilities of others , for god hath ordered that one man should need another , that none might be perfect alone ; nothing also will more advance it then prayer , so paul prayed often for the spirit of revelation , and david that his eyes might be enlightened , to see the wonderfull things of gods law ; nothing cleares the eye-sight more then prayer , for that sets your ends right , and makes you fit for light , and that leads you into the presence of god , into his light , in whose light wee see light . it was necessary to speake some thing of this , because this is the forming and shaping of your weapon , the weapon may be shaped in it self , but not to us ; this gives the mettall to the sword , if a thing looke like the word of god and be not , that will not cut of your lusts , it will proove but a leaden sword , or a deceitfull bow , that will not reach the marke , it will be a carnall weapon , which is weake , whereas the other is mighty through god. to incourage you against spirituall enemies , because ye have spirituall armes , and spirituall weapons ye have , what to keep of blowes , and yee have wherewith to fight and combate with your adversaries : god hath not left us fatherlesse , nor hee hath not left us weaponlesse , hee deales not as pharoah , commands us to make bricks , and takes away materialls , hee doth not disarme us , and bid us fight , but hee gives us armes proper for the field of combate , and for the enemy wee dispute with , and hee stands by , and lookes on , and with voyce , and hand incourageth us , so as wee need not feare our enemies , hee gives us the best armes : good commanders , and officers , the holy spirit , and holds a crowne over our heads : the truth is , wee never are overcome , but when wee are of the party , when wee are in a proportion false to god , and our enemy hath gained us , then wee fight but for a shew , and the weapon falls easily out of our hands , but if wee would stand to it , our sword would cut his cords , and if hee did stand two or three thrusts , hee would vanish at last , as hee did from christ our captaine . that wee may the better use this sword , wee shall do well . first to vallew it , things that wee prize and vallew , wee willingly use , wee thinke they will effect their end , els wee lay them by . therefore wee shall pitch upon some expressions , that may teach us to vallew this weapon , when abiathar had mentioned the sword of goliah , there is none like that , saith david , the dignities of the word are great , as appeares by david especially , who meditated in the law continually , and as much as any vallewed the word . psal. 17.4 . concerning the workes of mens hands , by the word of thy lips , i have kept mee from the path of the destroyer , the word that god spake was that , which armed him against wicked men . psal. 18.30 . the word of the lord is tryed ( or refined ) hee is a buckler to all that trust him ; as for god his way is perfect , it is a sure word , and which hath bene often experienced , tryed againe and againe , so as you may venture upon it , as upon a thing that will not faile , or deceive , will not start aside , like a deceitfull and broken bow . psal. 119.11 . thy word have i hid in my heart , that i might not sin against thee ; david knew the use of this , that it would preserve him from sin , and therefore stored it up , hid it in a sure place , against a time of need . ver. 89. for ever o lord , thy word is setled in heaven ; it is an unchangeable rule , which will never alter , and setled , will attaine all it pretends to . ver. 105. thy word is a lampe to my feete , and a light unto my pathes ; this is against delusions , and faynts , and shaddowes , the divell will cast . if you keep neere the word , you carry a light in your hand , you will not fight in the darke , but know how to make your addresses , and approaches , and how to order your wards , and defenses . ver. 140. thy word is very pure , therefore thy servant loveth it ; every thing operates as it is , as things are to their beings , so they are to their operations . that which is pure will render us pure , and the word is not an idle thing , but for use , and being pure , it is given us to render us pure . ver. 172. my tongue shall speake of thy word , for all thy commandements are righteous ; i can never praise them enough , there is such a law of righteousnes in them . psal. 147.19 . hee sheweth his word unto iacob , his statutes and his judgements unto israel ; from the receivers of the dispensation of the word , you see its excellency , it is the portion onely of his people , it is not flung in common to the world , as an inconsiderable thing . isa. 40.8 . the grasse withereth , and the flower fadeth , but the word of the lord shall stand for ever ; the excellency of good things lies in the continuance of them , this hath a good warrant for its abiding , because it is the word of the abiding , and unchangeable god. isa. 55.10 , 11. for as the raine cometh downe and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and bud , that it may give seed to the sower , and bread to the eater : so shall my word be that goeth forth out of my mouth , it shall not returne unto me voyd , but it shall accomplish that which i please , and it shall prosper in the thing where i sent it . there is a mighty efficacy in this word , this lies as a praise upon the whole word of god , that it shall not returne empty , but be like the bow of ionathan , and the sword of saul , isay. 66.2 . all those things hath my hand made , but to this man will i looke even to him that is poore and of a contrite spirit , and trembleth at my word . that word is precious , when the respect to it is so rewarded . on the other side . jer. 8.9 . they have rejected the word of the lord , and what wisedome is in them . though otherwise they might be wise , yet if they undervallew once the word , they bid a dewe to their wisedome : and god the righteous judge , and which gives true vallewes to us , rankes them in the number of fooles , from the new testament also , wee shall give some places to this purpose . luk. 4.4 . men lives by every word of god ; in him wee live , and in his word wee live , which gives a being to things that which gives the being , and determination , makes things be what they are , and men doe what they doe , must needs be great and excellent in it self . ver. 32. his word was with power , which astonied the auditours . ver. 36. what a word is this , for with authority and power commandeth hee the uncleane spirits , and they come forth ; his word will fetch uncleannes out of thy heart , aswell as out of their bodies . luk. 7.7 . the centurion had so much confidence in christs word , as hee could depend wholy upon it , say in a word , ( sayes hee ) and my servant shall be healed ; the magnifing of the word , wrought this great effect , and that word must needs be great , which was deservedly the object of such a confidence . luk. 22.61 . peter remembred the words of the lord , and hee went out and wept bitterly : peter forgot the word , when hee sinned , and indeed all sin proceeds from ignorance or furgetfulnesse , but when hee remembred it , you see the eminent effect of it , hee repents immediately , which hee witnesseth by his bitter and abundant weeping . john 15.3 . now are ye cleane through the word which i have spoken to you : wee are cleane mistically by the washing of baptisme , 1. cor. 6.11 . also by the imputation of christs purity , and so wee stand ever cleare before god , wee are pure also in the change of our owne hearts , and all this by the word , made ours by faith , and abiding in us , so that as evill communication corrupts good manners , if taken in and drunke downe , so the word taken downe cleanseth , acts 13.26 . it is called the word of salvation , that which brings it and workes it . and acts 20.32 . when paul departed from ephesus , hee commended the church to the word of gods grace , which was able to build them up , and to give them an inheritance , &c. the inheritance is that to which the word leads us , and where it will leave us at the last , but before you come thither , there is building work , forming and fashioning , that the word doth also , so as yee need not goe out of this circle , for the beginning or finishing of your faith . 2. cor. 5.18 . it is the word of reconciliation , that which brings god and man together : wee are naturally at great distances , now that which conduceth to the meeting , and according of termes so differing , must needs be of great vallew and esteeme . 1. tim. 4.5 . for every creature of god is good and nothing to be refused , if it be received with thanksgiving , for it is sanctified by the word of god and prayer ; it is the word of god that sanctifieth , and gives a lawfull use of all things ; hence you have your liberties , aswell to indifferent , as your right to things necessary , if you have whereof freely to use for your owne comforts , and whereof to give a way , for the weaknesse and scandall of your brother . if you should examine by experience the effects of the word , gods word hath ever taken hold of men , and in this lies the great difference of the saints from others , that they observe those events , which others neglect , and growe by them . joh. 4.50 . and the man beleeved the word of god , and it was even so as hee had beleeved ; the word hath ever found out men , and will take hold of us , either by our faith for good , or without it for our destruction , so the prophecies of old were not idle , but effected the end for which they came . to conclude this great dignity the word hath , that it gives its owne credit , for reason may be opposed by reason , but this is higher then reason : the divell can reason and distinguish us into sin , whilst wee fight at that weapon , but bring him a word , and that answeres his reason . what hath bene said in this head , tends to beg it in you a right vallew and esteeme of the word , which if once ye have you will use it , and have recourse to it at all times , as an effectuall weapon , mighty through god , for all the great ends you have heard of . secondly , know the word of god , that yee may use it , this is to have your weapon prepared , you must search the sence , know the annalogie of faith and the proportion , one truth holds to another , as before . thirdly , take up this sword , take it to you , be in a posture to give a blow , or to evade one , wound the enemy when you can , and meete with his blowes and thrusts , therefore you must be prepared , and have things in readinesse , therefore the word of god must dwell richly in you , that you may not be to seeke when you should use it . to helpe you in some guards for this fight . first , that sin is the greatest evill , mannage your sword well for that guard , have words at hand , that is , your sword ready to make that good ; for the filthinesse of it , sin is compared to the blood and pollution of a new borne child , before it be ordered and dressed , ezek. 16.6 . when thou wast in thy blood , i said unto thee live ; such a thing is sin in it self , and all sin holds of the nature of that pollution . 1. joh. 5.19 . the whole world lieth in wickednesse , it lies there as in a filthy grave , rotting and stinking as in a puddle . againe sin is compared for its nature to swine , and dogs , and to their vomit , 2. pet. 2.22 . the sinner is the dogg in the act of sin , and the corruption is the vomit , and mire ; it is likened also to the menstruousnesse of a woman , to a vessell in which is no pleasure , that is , a draught or a privy , hos. 8.8 . if besides these abasings and vilifying expressions , you would know more of sin : it was sinne that condemned the world in adam , drowned the world in the dayes of noah , and to give you a greater charracter for ill then all this , it was sin brought all the sufferings upon christ which hee endured : it was the day of gods fierce anger , lament . 1.12 . when christ did beare the sins of many in his body on the tree ; therefore when paul and silas could sing in the prison , and the saints in their afflictions , as they have done so often , christ was low , and poore , and faint . why ? because hee conflicted with sinne , hee grappled with sinne , upon him was laid the iniquities of us all ; hee conflicted with the wrath of god , for sinne , and had hee not bene god himself , hee would never have out-wrastled it . in a word every creature of god is good , and nothing offends him , irritates him , and provokes him , but sinne ; nothing reacheth god , nor causeth god to reach the world in anger but sinne . it is that which puts the sting into death , and torment in hell ; thus you are armed for that guard , that sin is the greatest evill , the second followes easily . that then . wee should keep at the greatest distance from it , for that you have rom. 12.9 . abhorre that which is evill , cleave to that which is good , when wee meete with any thing extreamely evill , and contrary to us , nature abhorres it , and retyres as farre as it can ; so on the contrary cleave to that which is good , cling to it , as a man should cleave to his wife , or be glewed , as the word is , and they shall be one flesh , incorporate your selves with that which is good , make your self one with it . so , abstaine from all appearance of evill , 1. thess. 5.22 . a thing may appeare to be ill , that is not , but take heed of any similitude , or appearance , or likenesse of ill , if it looke like ill , though it bee not , fly from it ; this gives you the benefit of a long sword , by which you keep the enemy at a distance ; so jude 23. hate the garments spotted with the flesh , not onely the flesh , but the garment that hath toucht it . ephes. 5.3 . fornication and all uncleannes and covetousnesse , let it not be once named among you , as becometh saintes , nor filthinesse , nor foolish speaking , nor jesting . so job 31.1 . i made a covenant with mine eyes , why should i thinke on a maide ; hee would not looke , because hee would not thinke , and the way to secure the thoughts , is to keepe well and strictly , the out-doores , the sences , which made david pray to god , to turne away his eyes from vanity . folly is bold , but wisdome is wary to keepe at the greatest distance . thus this sword cuts of the first risings , this is a sure way , and this saves you a world of paines , when a temptation or a lust hath once come within you , and incorporated it self , you must teare your flesh to pull it out , you must pull up earth and all , that the roots may come at last ; but while it is at a distance , there is some kinde of modesty , and blushing in it , and it may be snib'd with a word , use therefore some of these for a sword in time , and it may prevent you hard work , which yet must be done if you would not perish ; other heads i thought to have runne over and fitted for use , as thirdly , god knowes our thoughts . fourthly , that the word must judge us even this , which wee have in our hands and mouthes , and if it condemne our sinnes now , how is it like to acquit us another day . fifthly , that every secret thing shall be made manifest . sixtly , that you should walke in the sence of death and changes , but i shall prosecute this no further , onely let us know , that if the divell have got within us , the same way hee is fetcht out , that hee is kept out , this sword must do both . thus god hath armed you compleatly , and it will be both your sin , which you will not know how to answer , and your shame also to be foyled . if you oppose captaine to captaine , you have christ and the divell , you have as sufficient , as mighty , as experienced , a captaine as your lusts have , if armes to armes , yee have all these spirituall armes , against his carnall armes , for so are his , in comparison of those . though his be spirituall also , as acted by a mighty spirit ; your reward held over you by hope , is greater for the present then any he can offer , though not to flatter our selves . our condition heere is to indure hardnesse as good souldiers , 2. tim. 2.3 . and wee must conflict according to the law of combate , if wee would have the crowne ; but this is no new thing to us , this wee knew when wee undertooke religion , this was laid in at first , as the law and condition of our undertaking . that which followes , is prayer , praying with all prayer , which is to all other ordinances of god as bread and salt to our repast , wee cannot make a meale without it , heere it fastens on your armour , and lookes up for strength and successe to him who is able to give it : if souldiers be weake or succumbe in fight , they send to their generall for supplies , and reinforcements . praying alwayes , that is in all time , & every juncture , and article of time , as you have occasion by temptations for combate , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies properly occasion , this is not so much spoken heere of our ordinary , and customary use of prayer , as it is applicable to occasions , that is temptations , but this prayer must be in the spirit : the spirit in our prayer is what the soule is in our bodie , it is that which gives the life to it , to conflict with the living god by dead words , will doe no good , therefore jude sayth , praying in the holy ghost , ver . 20. you have another expression rom. 8. that the spirit makes intercession for us , the holy ghost must pray in us , there must be an incorporating in that duty of the holy spirit , with our spirits , watching thereunto , you must watch to prayer , therefore it must be an act of time . with all perseverance , that is , till the worke be done , for then ye persevere , when ye give not over till you obtaine your end , so as your praying , and fighting must runne parralell till you have overcome your enemie , and sleighted his workes . it s enough to have hinted this which i intend not to speake of as being no peece of the armour , nor resembled by the holy ghost to any peece . to all that hath bene said , i shall adde no more but this , that every thing is strong in vertue of an ordinance , therefore bread nourisheth , because it hath a word that bids it doe so , and therefore the word shall cut and destroy , because god hath made it a sword , and edged and fitted it , for that purpose . thus have i some what largely measured the field of battaile , shewed you your friends and enemies , and fitted to you those armes which god hath given you for the service of this holy warre . to conclude therefore , the just end and designe of warre ( for every thing is to act in vertue of a designe ) is peace , now no warre pretends to peace more then this we have been speaking of , and therefore communion , which is the effect , and birth of peace , beares one halfe of the title of this discourse ; and indeed men were so form'd for communion , as no doctrine can be avowed for good , which renders them unsociable . but experience tells us , that it is the fate of some warres , not onely to be the meanes by which peace is gotten , and procur'd , but by which it is nourisht , and maintayn'd , and we know some countryes , which injoy the greatest benefites of peace in the midst of a confirm'd warre . and that is especially the condition of the warre we have been speaking of , that it procures , and makes good our peace ; it is the wall of our citty wherein peace dwells , it is the armes of our persons , the subject of it ; for with the divell our profest and avowed enemy , god hath justly determin'd an everlasting warre . peace , we know , is the daughter of equality , but where both partyes ( as here ) pretend peremptorily to supremacy , there can be no peace . peace also is the birth of love , and love is an union of mindes , but where principles are layd in by nature , or form'd by opposition ( as here ) infinitly distant , there peace can be nothing . but an abus'd , and mistaken name of what is not , and the product of such a truce or peace , would be to procure no lesse assured , but a more unequall warre , then what it seem'd to determine , as the experience of all , who have manadg'd this warre , witnesse : the blessings therefore of our peace will be reapt within the compasse of our assured friends , and allyes , with whom our communion will be intended & exercised , as otherwise , so by a common determination against the enemy : and to meete in a common enmity , where it is just , makes particularly , and warrantably to love . in a word therefore , we improve best our communion with our friends , the good angells , whilst we make warre , so as whilst we make warre , we shall have peace . finis . a table directing to severall particulars , in the praeceding discours . the introduction . pag. 1. the coherence , which the words insisted on , have with other parts of the scripture , whence they are drawn . p. 2. the explication of the words . ibid. the whole armour . ibid. the wiles of the divel . p. 3. we wrestle not against flesh & blood . two things meant by flesh and blood . ibid. what meant by principalities . p. 4. what meant by powers . ibid. what meant by rulers of the darknesse of this world. ibid. what meant by spirituall wickednesses p. 5. what meant by high places . ibid. a transition , leading into the discours of the nature of angels in generall . p. 6. that the angels are creatures . ibid. and p. 7. that the angels are substances , and do really exist . p. 8. whether the angels be incorporall . p. 9. severall corollaries , from what hath been spoken of angels . p. 10. of the mutability or immutability of angels . p. 12. of the apparitions of angels . p. 13. of their assumption of bodyes . ibid. why they assum'd bodyes . p. 14. whether in taking humane shapes , they were true men . ibid. of what their assumed bodyes consisted . p. 15. what become of those assum'd bodyes . ibid. whether they really put forth acts of life . ibid. why the angels make not apparitions , now as formerly they have done . p. 16. coroll . from the immutability of angels . p. 17. from the apparition of angels seven coroll . ibid. of the administration of angels to us , and the deputations they have from god , concerning us . p. 19. of the doctrine of angel guardians . ibid. that the tutelage of good angels is the portion onely of the elect. ibid. whether every elect person , is under the deputation of a particular angell guardian . p. 20. the affirmative is asserted . ibid. the saints not so concluded to one angell , as not to injoy oftentimes the service of many . p. 21. when the angell guardian begins the execution of his charge . ibid. whether the angell guardian ever quits the party , committed to his charge . ibid. whether communityes , as well as persons fall under the guardianship of angels . p. 22. the affirmative is probable . ibid. why god useth this ministration and guardianship of angels towards us . p. 23. foure reasons thereof . ibid. & p. 24. foure coroll . from the guardianship and tutelage of angels . p. 25. the happines of being a saint in that respect . ibid. also of churches . ibid. 1 cor. 11.10 . open'd . ibid. our happines lyes in working as the angels . p. 26. we ought to leade abstracted lives . p. 27. of the power the angels have over us . ibid. of their power or abilities in themselves . ibid. first of their knowledge . ibid. cognitio matutina ad vespertina . ibid. their knowledge , naturall , by revelation , by experience , supernaturall . p. 28. the reprobate angels never saw god as the elect. p. 29. how , or in what manner the angels know . ibid. comparison of theirs , with our manner of knowing with the difference . ibid. and p. 30. what things contribute to vision externall and internall . p. 29. the power of knowing , and light by which we know , common to us with the angels . p. 30. something 's the angels know by their owne essence , somethings by intelligible species infused . ibid. whether the angels know particular things , and what ever is done heere . p. 31. how they know things particular . ibid. the angels know the particularities of those committed to their charge . p. 32. they are extreamely ingenious at guessing at things more hidden . ibid. corollaries from the knowledge of angels . ibid. supernaturall knowledge stands the angels and us in the greatest steede . ibid. other knowledge in respect of the effect , a picture without life . p. 33. of the power of the good angels upon corporall things . ibid. they can do what nature can . p. 34. miracles they cannot worke . ibid. what a miracle is . ibid. they cannot do things as god in an instant , though in a very shorte space of time . ibid. their power subjected to gods will. p. 35. what power they have upon the fancy and imagination . ibid. the great workes they have to do upon us , is upon the innerman . p. 36. being ministring spirits , their ministration is spirituall especially . ibid. how the angels speake to our understandings , and have influence upon our wills . ibid. of their severall wayes of effecting this wherein the way of their ministration to our spirits will appeare . ibid. and p. 37.38 . the same way of speaking to us waking and sleeping . p. 36. of the use of phantasmes . p. 37. whatsoever an inferiour power can do , a superiour can do it much more . ibid. the alteration of the body by sicknes or otherwise , contributes much to a different apprehension and vision of things . ibid. angels can moove the humours , as also remoove impediments . ibid. angels go a neerer way to worke in conversing with us then men can , and can very presently represent to us what they will. p. 38. in what way this is wrought . ibid. severall corollaries from the former head of the knowledge of the angels , & their way of communicating themselves to us . ibid. in that respect they have great advantages upon us . p. 39. they cannot put in new species into the fancy . p. 40. beware of receiving ill impressions , for they are matter to worke on . ibid. gratify and love the angels for their love and service to us . p. 41. we may read their love in its effects . ibid. the good angels , according to their talent and trust lay out themselves for our advantage , and are extreamly communicating to us , but especially to our spirits and inward man. p. 42. prooved by severall reasons . p. 43.44.45.46.47 . a story of one guided and conducted by an angel , out of bodin his first booke of the history of sorcerers . p. 47. objection , what do you leave to christ and the spirit ? answered . p. 48. coroll . from the administration of angels . p. 49. the angels an ordinance continually by us . p. 50. a spirituall substance assisting proportionable to the divell , who opposeth us . ibid. walke holily in respect of the angels . ibid. every ordinance valuable , because conveying something from god , therefore should love the angels . p. 51. reverence the angels , & learne to converse with them . ibid. the whole creation serviceable to man , the angels not excepted . p. 52. the use to be made thereof . ibid. aspire after angelicall worke . p. 53. the second part of this treaty , which is of the evill angels . ibid. of the sinne of the evill angels . p. 54. coroll . from thence . p. 55. of the punishment of the evill angels , and first of the place . p. 56. which admits of a double consideration . ibid. the place of the sixt of iude considered . p. 57. the divels not yet in their utmost tearme . p. 58. coroll . from what hath been last treated on . ibid. the whole universe of rationall creatures under chaines and bonds . ibid. the use to be made thereof . p. 59. of the spirituall punishment of the evill angels . p. 60. their wound in their will. ibid. their knowledge great . p. 61. their wound in their knowledge . ibid. in some respects perfectly blinde . p. 62. their punishment demonstrated from their names and titles . ibid. corollaries . p. 63. dread the spirituall punishment of sinne . ibid. this considerable to the saints also . ibid. of the ministery of the evill angels . p. 64. the principall ministery of the evill angels to tempt and induce to sinne . p. 65.66 . whence the evill angels had power for this ministery . p. 66. why the divels are invested with this ministery by god. p. 67. severall reasons in respect of god. ibid. also in respect of men , & first of wicked men . p. 68. then of the saintes . p. 69. severall coroll . from hence . p. 70. let the saints blesse god for their ministry . ibid. wonder not that evill men are so wicked . ibid. do not the divells work . ibid. expect not the present destruction of men extreamly wicked . ibid. be secure on gods side notwithstanding this ministry . p. 71. how the evill angells operate in order to temptation , and sinne . p. 72. corollaryes from hence . p. 73. whether the divell concurre to the temptation of all sinne . p. 74. men may sinne without the temptation of the divell , but de facto , usually , he hath a part in all temptations . ibid p. 75 , 76. whether usually hath the start herein , our owne corruptions , or the divell . p. 77. severall corollaryes . p. 78 , 79. how the ministryes of the evill angells are distributed , whether to vices , or persons . p. 80. corollaryes from the praeceding discourse . p. 81. a shame for the saints to give ground and fayle , as others that want their aides . ibid. the saints and the wicked fall very differently under the power of the divell . p. 82. which wayes especially the divells are laid out towards mankinde , in matter of temptation . p. 83. the divell would hinder the worship of god , and in order to that , the knowledge of him . ibid. the divell amongst his most assured vassalls , pretends to a shap'd and form'd worship , as appeares by the confession of witches . p. 84. the divells , the greatest enemyes of christ and the gospel . ibid. gospel worship , and gospell preaching most opposed by the divell , and his instruments . p. 85. coroll . from this . ibid. exalt what the divell opposeth most . ib. the divell exerciseth his ministry especially against the church of christ. p. 86 , 87. some more instances of the divells usuall martches in the discharge of his ministry . p. 88. one , the lusts of the flesh . ibid. the excesses of no beasts so great as those of mankind in bodily things . ib. this frame infinitly contrary to god , appeares so to be by two things especially . p. 89 , 90. the divell where he reignes most absolutely subjects persons to the actuall commission of what ever we call uncleanenes . p. 90. the scripture particularly intitles sathan to this temptation . p. 91. another beaten path of the divell , pride . ibid. that men are which they are to god. p. 92. no thing more contrary to god then pride . ibid. the imaginations of proud men how scattered by god. ibid. the honour and advantage of humility . p. 93 , 94 , 95. only by pride comes contention , how understood . p. 95 , 96. pride makes us contend with our conditions , & with god himself . p. 96 , 97. how the divell is intituled to this temptation . p. 97 , 98. another eminent temptation of the divels , coveteousnesse . p. 99. the seate of this lust the basest spirits . ibid. coveteousnesse extreamely fertill of ill . ibid. and p. 100. why this sinne stil'd idolatry . p. 100 , 101. men of this humour extreamely deluded . p. 101. the comfort and injoyment of things is the portion of the saintes . p. 102. coroll . particularly from this last head . ibid. generall corollaryes drawne from these common roades of temptation . p. 103. the misery of sinne lyes in sinning . ibid. the happines of a holy spirit . p. 104. the divell spinnes his web finer for the saints , but his but and end is the same . p. 105. provocations to fight . ibid. the divells power and operation upon us in communicating himself to our understandings , and inward man must be fetcht from what hath been said of the good angells largely . p. 36 , 37 , 38. ibid. the divell an inveterate enemy , his evill nature ever intended . p. 106. his power wonderfully great . ibid. the contentions for things of the greatest moment . p. 107. the prize of other warres nothing to ours . p. 108. a great advantage to fight for a love , and in the presence of a love , and so do we . ibid. the third part of the discourse , wherein of the armour fitted for this warre . p. 109. no weapons fit for combatt with the divell , but gods. ibid. lusts will take their turnes , and give place one to another . p. 110. something 's which looke like vertues , are but the ignorance of ill . ibid. the incompassing of temptations . ibid. some men strong in the divell , and in the power of his might . p. 111. what 's intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. every one will do a little in religion . ibid. and p 112. difficulty in religion lyes in universality , and exactnes . p. 112. what our parts are in this combatt . p. 113. the more mighty any supreame agent is , the more it intends and fills the instrument . ibid. the end and use of the armour . p. 114. dayes of temptation evill dayes . ibid. things incouraging to fight , the necessity of it , the glory , and pleasure of victory . p. 115. cowards have but the pleasure of idlenes , and the misery of slavery . p. 116. 2 tim. 2.3 . open'd . ibid. & p. 117. the bonds and restraints that lye upon the divell , are considered for incouragement sake . p. 118. the particular peeces of armour , first the girdle of truth . p. 119. what meant by this metaphor . ibid. what truth is . p. 120. the cause of all instability , because men are insincere , or misapprehensive . ibid. men are what they see and judge . p. 121. comfort & joy renders strong , and light the embleme of joy . ibid. the notion of glory begirts , but light & glory runne together . p. 122. the divell playes in the darke , and deceives under the vayle of mists and shadowes , in respect of worke and comfort . ibid. corollaryes from this peece . p. 123. converse much with the father of lights , and with the word the booke of lights , and with the saints the subject of light . ibid. helpe our selves by what right sights of things we ever have had . ibid. how truth and right sights of things answeres , what ever sathan can object to our praejudice in this fight . p. 124. sincerity is immixednes . p. 125. how love determines and squares every thing to the interest of the object loved . ibid. the second peece of armour , the breast-plate of righteousnesse . p. 126. wherein this consists . ibid. & p. 127. the first peece respected the end , this the walke of a christian. p. 127. righteousnes toward god and men , what . p. 128. the good angells fall under the consideration of the object of this righteousnesse . ibid. the rule and measure of this righteousnesse in regard of men , self love . p. 129. the object of this righteousnes , all , capable of god and happines . ibid. how this peece armes the breast . ibid. the tremblings and astonishments of those which want this armour . p. 130. how christs righteousnes is to be considered here . ibid. the love of god makes lovely characters and impressions upon us . p. 131. what it is to be a new creature . ibid. christ a head of influence . p. 132. this scripture speakes rather of the working of the spirit of god in us , then the imputation of christ to us . ibid. how this peece is to be put on . p. 133. wicked men furnish the divell with weapons to destroy themselves . ibid. the third peece of armes fitted for the feete and leggs . p. 134. wherein this armour consists . ibid. the notion of it cleared by severall scriptures . p. 135. also by reason . p. 136. helpes for the obtaining this necessary peece of armour . p. 137.138 . corollaryes from this particular . p. 138. the gospell should be administred like it self , like good newes . p. 139. the guilty world need such a kinde of administration . ibid. we neede much knowledge to discharge our selves in this particular . p. 140. example of great influence . ibid. the fourth peece of armes , a shield . p. 141. that to be joyned with all the rest . ibid. what meant by fiery dartes . ibid. faith repells , and quenches , how . p. 142. this above all to be procured . ibid. our natures not perfectly coole since defil'd by originall corruption . p. 143. two fiery darts accompany great sinnes , scil . of lust , and dispaire , as in the example of ammon . p. 144. example of spira and iudas ibid. look on sinnes as you will see them within a few houres . ibid. melancholy and depression of spirit , a temper easily fired to extreamityes . p. 145. what kinde of faith is to be oppos'd to fiery darts . ibid. and how faith doth it . ibid. the combatt by the wisedome of faith changed from our selves to god. ibid. this was davids way . p. 146. faith releives in extremity by out-bidding sights : examples thereof . ibid. both against sinning and dispairing . p. 147. faith suckes down the dew of the spirit , the cooling waters , &c. ibid. beleeve not scantily , nor a little , have not your faith to fetch and spell while the fiery darts are shooting . p. 148. the use of faith is as pleasing to god , as the resisting necessary for us . ibid. consider beleeving under the notion of obedience . p. 149. faith not a priviledge left to the arbitrement of our owne will , but an indispensible duty . ibid. consider the obstruction of faith . ibid. the objection from the disproportion between sinne and faith , answered . p. 150. god gloryes to effect his great workes by nothing , or things which are as nothing . p. 151. nothing so fenc'd with motives , threats , commands , &c. as the busines of beleeving , which shewes that gods heart is in it especially . ibid. the best salve yee can apply to the wounds of christ , is beleeving , your sinnes made them , your faith heales them . p. 152. get faith ready against an evill day , a day of fiery darts , yee will then neede coole and quenching liquor which faith drawes down ibid. the fifth piece of this armour , the helmet . p. 153. what this is . ibid. all affections routed in love and acted by it . ibid. love is made visible according as the affection is , it acts by and through . ibid. in hope love is in its throne , and appeares most lovely . p. 154. hope considered here not as a flatt and low attendancy , and looking after some good desired , a thing lesse then faith and before it , but as a firme expectation of some future good , which we do already beleeve . ibid. hope a birth , and effect of faith . ibid. how this peece doth its work and fitts the head , as an helmet . p. 155. the head the principle of action . ibid. the end , the simbolicall head . ibid. the world holds over our heads infinite things to corrupt us , the holy ghost wards of all with the helmet of salvation . ibid. our hopes differs from others not only in the object of them , the good things hoped for , but in the bottoming of them by expectation . p. 156. all things but spirituall , have no considerable value , but what ignorance and a lye puts upon them . p. 157. they are but shadowes , pictures , and dreames of good . ibid. worldly things not absent enough to be the object of hope . ibid. hope misapplyed often ingages to impossibilityes , and so becomes a meere imposture . p. 158. hope is of things difficult , but such as are worthy , and difficult . ibid. coroll . from this piece . p. 159. christian religion wholy founded upon hope . ibid. heavenly hope changes but the time , puts you of to another day for all . ibid. the pleasures of this life but for a minute , their fullnes worse then their emptinesse . ibid. if our hopes as other mens were here , we were in a worse condition then they for two reasons . p. 160. faith gives things a bottome , and hope is grafted upon it . ibid. the hopes of worldly men in respect of the saints , have severall notable defects . p. 161. the possessions of worldly men are ballanc●d with uncertaintyes , and their hopes with feares . ibid. the happines of heaven lyes in the fixing of joyes by eternity . ibid. the joy of our hope is fix'd by faith . ibid. what it is to rejoyce in boastings . p 162. men thinke by the determination of their wills , to effect that which godly men do by faith . ibid. an extreame vanity in the matter of the hopes of worldly men , as being of things low and meane . ibid. the object of our hopes things great . p. 163. our knowledge makes us value our hopes and joy in them . ibid. ioy as a result and concomitant of hope is mighty for battaille . ibid. he that rejoyceth not in the hopes of things to come , will rejoyce in vaine hopes , or sensuall inioyments . ibid. objection , if hope bringes in so great and steddy a returne of joy , what place do we leave for sorrow for sinne ? answered . p. 164. there is a double use of sorrow for sinne . ibid whilst god loves us , he greeves for our sinnings , and he greeves the more , because he loves us and so should we . p. 165. never greeve without the releefe of hope , and joy . ibid. for the degree , why should we not work our selves and our sorrowes as low as afflictions would lay us . ibid. we have paynes to conflict with as well as pleasures , hope armes us for them also . ibid. we must hold out to the utmost extreamity by the law of warre . p. 166. patience fits for this , but it must be the patience of hope . ibid. the praise of patience . ibid. patience would sinke and be opprest , if it were not animated by the activity and livel●nes of hope . p. 167. we should use our patience , and releeve our patience , as christ did by the joyfull sights of hope . ibid. hope proper for doing , as well as suffering . ibid. as we can do nothing without hope , so we attempt the greatest things by hope . p. 168. hope and strength stand and fall together . ibid. proov●d by the example and praecept of paul. ibid. hope animates to all workes . p. 169. particularly it purifyes the heart . ibid. the same reason of our being like to christ , here and hereafter . p. 170. purity oppos'd to bodily and spirituall lustings . ibid. to what degree hope must purify . ibid. coroll . from the settling our hopes . p. 171. to raise our hopes , we must improove and raise our faith ibid. in all compositions something gives the body , faith gives the body and substance to hope . ibid. hope abridges the time of expectation , and lives in an anticipation of eternall joyes . p. 172. the last peece of armes , the sword of the spirit . ibid. this is a spirituall weapon . p. 173. that , the spirit useth . ibid. that , the spirit form●d ibid. what meant by the word of god here . p. 174. proov'd to be the scripture . ibid. christ made use of this weapon against the divel himself , & in others . p. 175. whether the letter or sence be the word meant here . ibid. how shall ignorant men know the sence of scripture . p. 176. to have the sword fitted for our use , is our due as well as the sword it selfe . ibid. the scriptures though deepe , are fordable by men holy and diligent . ibid. the saintes have a tast proportionable to their spirits , by which they can distinguish of foode . ibid. & p. 177. try all things . p. 177. the way to know the will of god , is to do it . ibid. also we must search which is pleasing to god. ibid. how it is done . ibid. corollary to incourage to fight . p. 178 men are seldome overcome , but when they are of the party . ibid. severall scripture expressions teaching us to value this sword , the word of god. p. 179 , 180 , 181 , 182. all sinne proceeds from ignorance or forgetfullnesse . p. 181. the difference of men lyes in the observing , or neglecting , the fullfilling of gods words in the events of things . p. 182. the word gives its owne credit . p. 183. to helpe in some guardes for this fight . ibid. sinne is the greatest evill . ibid. severall scriptures expressing the filthynesse of sinne . p. 184. the reason why christ lay so low , when others could sing . ibid. keepe at the greatest distance from sinne . p. 185. this the wisest and safest way . ibid. there is a modesty in sinne at first , if it incorporate , it will teare the flesh to get it out . ibid. other heades hinted , but not prosecuted . p. 186. captaine to captaine , and armes to armes , oppos'd . ibid. prayer no peece of these armes , and therefore not insisted on . p. 187. it fastens on the armes and drawes downe successe . ibid. what meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here . ibid. every thing powerfull in the vertue of an ordinance . ibid. the conclusion . p. 188. finis . these principall faults escaped in the printing , the reader may correct as followeth . pag. line . error . correct . 2 27 with which 9 2 incorporall incorporeall 10 20 that their 11 24 beingh beings 13 28 them then 16 28 operations apparitions 19 16 genui genium 23 3 pro ratio par ratio 23 27 moderatedly moderated by 28 4 ward word   5 sunne sonne   9 mathematicus , mathematicians 30 20 god things 31 14 not must be put out . 33 28 raisedned raisednes 34 31 medimus mediums 38 2 beleeve releive 39 14 light sight 49 23 may by   25 vice nice 50 14 motion notion   18 and must be put out .   19 their your 51 5 with which   15 elixurs elixars   33 ones ends 52 24 well must be put out . 55 25 let set 58 22 the they 61 18 mote more 63 7 your you   33 not not onely 73 5 to operating co-operating 77 30 inordinary inordinacy 78 10 thy the 79 10 hee be 86 9 have save 89 20 altogether together   31 forma formae 91 22 which what 97 26 a love alone 98 33 must most 99 5 therefore is therefore that is 100 28 that is that it is 103 24 peoples puples 108 30 all will 110 17 deferred deterred   20 the proper the divells proper 116 24 obstaine obtaine 117 9 hee yee 119 18 devotes denotes   21 clumbs clumbes   22 in is 120 22 lounes loaves 129 29 subsilite subsilire 133 4 temire tenure 136 13 imployes implyes 137 11 helpe is helpes   26 of from of well from 140 13 jou you 141 18 but put 142 30 him sinne 143 26 counted committed 144 10 countinent commitment   17 inections injections 145 4 that thus 146 17 all allye 147 17 nothing as , nothing so much as 148 25 not must be put out . 150 27 fin sinne 151 13 is was   14 have save   21 mottinesse motives 154 21 fault faint 155 12 principall principle   23 pates pathes   30 toward to warde 159 10 fasten fasten'd   29 in other in no other   33 alloey allay 160 26 ofter after 161 5 contingenties contingencies 164 8 and a and in a   29 cleasing cleansing 165 23 patiency patience 170 15 respcteth respecteth 174 8 by must be put out .   9 unstandings understandings 182 27 if must be put out . notes, typically marginal, from the original text notes for div a49761-e280 obj. ans. qu. ans. qu. ans. coral . qu. qu. qu. ans. 1. 2. 3. 4. corol. corol. corol. obj. obj. ans. coroll . coroll . coroll . coroll . obj. ans. the corollaries from hence . coroll . obj. ans. coroll . coroll . coroll . coroll . coroll . coroll . corroll . corrol . object . ans. coroll . coroll . object . answ. coroll . coroll . a posing question, put by the wise man, viz. solomon, to the wisest men concerning making a judgment of the temporal conditions : wherein you have the ignorance of man (in knowing, what is good, or evil, for man in this life) discovered, together, with the mistakes that flow from it : and the great question resolved, viz. whether the knowledg of, what is good for a man in this life, be so hid from man, that no man can attain it / preached at the weekly lecture at upton ... by benjamin baxter ... baxter, benjamin, preacher of the gospel. 1662 approx. 441 kb of xml-encoded text transcribed from 135 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a26847 wing b1172a estc r39509 18425013 ocm 18425013 107590 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26847) transcribed from: (early english books online ; image set 107590) images scanned from microfilm: (early english books, 1641-1700 ; 1627:2) a posing question, put by the wise man, viz. solomon, to the wisest men concerning making a judgment of the temporal conditions : wherein you have the ignorance of man (in knowing, what is good, or evil, for man in this life) discovered, together, with the mistakes that flow from it : and the great question resolved, viz. whether the knowledg of, what is good for a man in this life, be so hid from man, that no man can attain it / preached at the weekly lecture at upton ... by benjamin baxter ... baxter, benjamin, preacher of the gospel. baxter, richard, 1615-1691. [28], 240 p. printed for george sawbridge ..., london : 1662. dedication signed: rich. baxter. imperfect: lacks signature a4. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -ecclesiastes vi, 12 -sermons. good and evil -sermons. sermons, english -17th century. 2005-07 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-10 andrew kuster sampled and proofread 2005-10 andrew kuster text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a posing question , put by the wise man , viz. solomon , to the wisest men . concerning making a judgment of temporal conditions . wherein you have the ignorance of man ( in knowing , what is good , or evil , for man in this life ) discovered ; together , with the mistakes that flow from it : and the great question resolved , viz. whether the knowledg of , what is good for a man in this life , be so hid from man , that no man can attain it . preached at the weekly lecture at vpton upon severn , in the county of worcester , by benjamin baxter , late minister of the gospel there . eccles . 9. 1. no man knoweth either love or hatred , by what is before him . eccles . 5. 13. there is a sore evil i have seen under the sun , namely , riches , kept for the owners thereof to their hurt . psal . 119. 71. it is good for me that i have been afflicted . london , printed for george sawbridge , at the signe of the bible on ludgate-hill , 1662. to the much honoured , and truly vertuous , mrs . penelope lechmere ; wife to nicholas lechmere , of hanly-castle , esq madam , as nothing is more usual , then for those , who write books , to dedicate them to some person or other : so it 's as usual with those that do it , to make known to the world , the reason of such their dedication ; and , why to such a person . among other reasons , none are more frequently alleadged , then eminent favours received . madam , if i would make these the reasons of my dedicating this book to you , it were sufficient to satisfy any , why i have pitched upon you , rather then upon another . i could tell the world , what a grear debtor you have me to you , especially in this day , wherein the hand of the lord hath been , and still is , very heavy upon me : you have been a nurse , and very much of a physitian to me ; you have ministred to my necessities ; you have often cheared me with your visits ; yea , you left not , till you had found out , an able and eminent physitian , and brought him to me , under whose hands i at present am , waiting upon god for the issue . certainly , these are favours that are not to be forgotten ; and might very well be alleadged , as the reason of my dedicating this inconsiderable peece to you . but , madam , under favour , i must tell you and the world , that this dedication , neither respecteth , nor relates to , any of these . the only reason , is , truly this , that there is none , can claim such an interest in the book , as your self ; and if it be worth seeing the light , you must be thanked for it . you were the person , who , for some years last past , did with much importunity , solicit me to the printing and publishing of these sermons ; you rested not , till you had obtained a promise from me , of doing it ; when my copy was finished , you were impatient till it were sent to the press ; and when it was in the press , in all your inquiries after it , you were pleased to stile it by the name of your book . so many wayes have you been pleased to make it your own , that i should have wronged you very much , if i should have denied you , the right you have to it . and now madam , having given you this accompt of the reason of my dedicating this book to you , i shall next give you , a brief accompt of the book it self . it treats of a subject , which few or none ( that i know of ) have written of , ( i mean ) so as to make it the sole subject , of a full and just discourse . it is a subject , that universally respecteth all , of what degree or quality soever , high and low , rich and poor ; yea , the highest , and the lowest ; the king that sits upon the throne , and the beggar that fits upon the dunghill . god , the great founder , and framer of conditions , hath not made all men , equal and alike in respect of stature , ( saul , was taller than the people , by the head and shoulders ) no more hath he made all equall , in such a crowd of books : but god told not me , what changes he would make : and who knoweth what is good for man , when providence concealeth much that is necessary to the determination . little thought i , that god was so suddenly removing so many faithful guides , and bringing thousands into such a case , in which , books must be their most learned , able , powerful teachers ! o what a mercy is it , that even the poor , may keep such preachers in their houses , at so cheap a rate ! that at home , they may thus have an excellent sermon when they please ! that they may ( yet ) without penalties , hear these silent preachers , that are orthodox , methodical , impartial , not bending to the lusts , and carnal interests of men : that at home , you may hear a preacher that will not flatter you , nor raile at those , that are not for the interest of a faction ; nor by a beastly debauched life , unsay his doctrine : that by reading more or less , you may avoid the offence , of the length or shortness of the sermon : that you may choose the subject , most pertinent to your case , and the discourse that for the manner is most suited to your edification ! that when you cannot come to a powerful preacher , you may , at any time , read a heart-warming book : that when you want understanding and expression , prudently to instruct your families , and exhort your near relations , or your neighbours , you may read to them , or lend them , a book that is best suited to their state. i think , much of the work of god in england , for mens conversion , confirmation , and consolation , is now to be carried on by books . and though i know some get them , but as hangings or pictures , to adorn their rooms , ( ut petrach . ) alii voluptiti , alii jactantiae libros quaerunt ; sunt qui hac parte supellectilis exornant thalamos , quae animis ornandis inventa est , neque aliter his utuntur quam corinthii vasis , & tabulis pictis , ac statuis , &c. ) yet , when they are extant , who knoweth whose hands they may fall into : and how many by such books , as unexpectedly have fallen into their hands , have bin brought to true repentance and salvation . and it is a great-mercy , that we have such a multitude of books , that all agree in the necessary unquestionable truths of our religion ; when it is a thing so dangerous to read books against books , errors against truth ; and [ libri quosdam ad scientiam , quosdam ad insaniam perduxêre ] some are made wise , and some made mad , by reading books : and when diversity , and contrariety , so distract men , as abundance of cross-wayes do a traveller . ( ut petr. ) fallit saepe viarum multiplicitas viatorem ; et qui uno calle certus ibat , haeret in bivio ; multoque major trivii est error , aut quadrivii : sic saepe qui librum unum efficaciter elegisset , inutiliter multos aperuit evolvitque . ) the papists remedy against the hurt of ill books , is to deny us the use of good ones : their remedy against the mischeifs of errors , is to keep men without knowledg of the truth ; and to cure squinting to put out our eyes : to escape the danger of misunderstanding the scriptures , to keep them from understanding them , and to lock them up in an unknown tongue , and to fly from them , because , they are abused by hereticks : as if christ should not have said again , [ it is written ] because , the devil had said , [ it is written ] . but of the two evils , the vanity is more tolerable , of them that glory in their excellent libraries ; or of sabinus , in seneca , that boasted of his learned servants ; or the great men , that glory in their learned chaplains , while they are ignorant themselves ; than the villany of licinius , that called learning , the pest and poison of the common-wealth : or the italian noble man that petrach mentioneth , that would give a very great summe of mony , to keep all men of learning , from ever coming into his country ; or the impiety of them , that would banish the knowledg of the scriptures , from the laity in the church of god. 2. and from the matter and manner of this treatise , i have more special reasons to take the publication of it for a mercy . the subject is very suitable and seasonable in these times , when providence sporteth it self in the affairs of men , and puzzeleth so many , and is so variously interpreted by the best , and misinterpreted by the most . this doctrine of mans uncertainty of what is for his good , in the matters of temporal concernment , or of the disengaged providence of god , is not any where else so fully and methodically handled that i know of . and it is of very great use , to the correcting of many , and great miscarriages , and the right ordering of our affections and imployments in the world . how unreasonable is it , that we should be so eager and peremptory in our desires of that , which we know not , whether it will do us good or hurt . that we should be so passionately troubled , for those passages of god's providence , which , for ought we know , may be the means of our felicity . o how oft do we foolishly trouble our selves , because god is saving us from greater trouble , and we do not understand his meaning ! strange ! that the knowledg of our nothingness , and the experience of the fruits of our miscarriages , will not yet perswade us , to give god leave to govern the world , without our medling , or seeking to take his work into our hands , and censuring of that , which we never understood ! that we have not yet enough , of the desire of being as gods ; having smarted for it , as we have done ! o the folly of those expositors of the prophecies of scripture , who first overvalue a prosperous state , and conclude beyond their knowledg , that it is best for us ; and then reduce the promises to their sense ; and grow so confident in their expectations , of outward deliverances and prosperous times , as to lay their hopes and comforts on it , and the very credit of religion it self ! and ô the madness of those men , that laying this as their ground work , that fleshly prosperity is best for them , are unreconcilable to the wayes of faith and holiness , and mortification , because they square not with this erroneous foundation . these generalls we are certain of ; first , that ordinarily adversity , is more profitable to the soul , then worldly prosperity . secondly , that all things shall work together for good , to them that love god. and therefore we have reason to be most suspicious of prosperity ; but , if we are true christians , to interpret all well that is of god. did we but know what need we have of mortifying providences , as the ordinary means of mortifying grace , we should rightlier judg of them , then we do . tanto quisque ferramentum medici patientius tolerat , quanto magis putridum conspicit esse quod secat . ] saith greg. he that best knowes the rottenness of the flesh , will best endure the surgions knife . and happy are we , if that be cured by the pain of the flesh , which was corrupted by the pleasure of the flesh : [ si quae carnis delectatione peccamus , carnis dolore purgamus : ] marvel not , if , when thou turnest unto christ , thou seemest to be assaulted with successive waves , and to be cast into a furnace , or brought into a thorny wilderness , and compassed with sorrows , which thou never wast acquainted with before : as augustine to his friend , [ noli admirari frater , si , postquam christianus effectus es , mille te undique tribulationes vexant : quoniam christus nostrae religionis caput est ; nosque ejus membra sumus ; debemus ergo non solum eum , sed ejus vitam cumulatissime sequi . ] christs way , must be our way ; we must be conformed to our head : we must suffer with him , if we will be glorified with him : the cross , is the passage to the crown . the armies of saints , have gone this way in all generations . [ similes aliorum respice casus — mitiùs ista feres . ] ov. should we expect that grace should have no conflict , no conquest before the triumph ; but be crown'd , before we have shewed what it can do ? nay , we know not the power of it in our selves , till it be tried . [ nemo scit , quid potueris ; neque tu quidem ipse : opus enim est ad suî notitiam experimento : quid quisque possit , non nisi tentando didicit , inquit seneca . ] be not therefore too unmannerly , and foolishly importunate with god for any outward thing , till thou not only thinkest that at the present it would do thee good , but also canst see as far as to the end , and say , that it will be in the issue good , and will not cross any greater good. and marvel not , if god grant not such mistaking prayers . non audit medicus ad voluntatem , sed ad sanitatem , saith august . what sickly tempers should we be of , yea , what certain death would follow , if our father and physitian , should dyet us as we desire , and give us what we would have our selves ? it seems a hard saying of augustine , of rich men ; difficile , imo impossibile , est , ut praesentibus et futuris quis fruatur bonis : ut hic ventrem , et ibi mentem impleat ; ut à deliciis ad delicias transeat ; ut in utroque seculo primus sit ; ut in terra et in coelo appareat gloriosus : it is hard , yea impossible , to enjoy both present and future goods : to satisfy the belly here , and the mind hereafter ; to passe from pleasures unto pleasures : to be a chief man in both worlds ; to be glorious both in earth and in heaven . ] but it meaneth no more than christ meant , in luk. 16. 25. & 18. 25. o how great a victory do they get , that overcome the temptations of prosperity . magnae virtutis est cum foelicitare luctari ; et magnae faelicitatis est à foelicitate non vinci : aug. how few are so happy , who have that which the world counteth happiness , as to escape its sting , and the everlasting misery , which living after the flesh will procure , rom. 8. 1 , 13. heu caecae mentes , tumefactaque corda secundis ! this maketh the great ones of the world , to be the object of grief and compassion to the wise , and cloudeth their honour , and maketh them usually esteemed the miserablest men alive , because they are usually the worst , through the surfeits which they take from worldly fulness , and the alienation of their minds from god and heaven , through the prevalence of fleshly pleasures : for he is the worst man , that is most earthly and least heavenly ; that hath most of the world , and least of god upon his heart : especially , when the leprosy of the most brutish sensuality , and stinking lusts , and drunken pride , and savage cruelty , are the symptoms of this pernicious disease . luxuriant animi rebus plerumque secundis ▪ saith lactantius , ex prosperitate oritur luxuria ; ex luxuriâ verò , vitia omnia : sic impietas adversus deum nascitur . ] luxurie springeth from prosperity , and all vices from luxurie : and thus impiety against god is generated . and it frequently maketh the prosperous so drunk , that they need no other enemy : their disease destroyeth them , they reel unto their ruine . saith seneca , res est inquieta foelicitas , ipsa se exagitat , movet cerebrum : non uno genere alios in aliud irritat . et alibi : multarum urbium in ipso flore luxuriosa imperia ceciderunt , et quicquid virtute paratum erat , intemperantiâ corruit . seeing then that worldly prosperity is usually so pernicious , and we can never say before hand , that it is for our good : how unmeet is it , that we should inordinately desire it , or think we are undone when adversity is our lot ? why seek we that fulness or greatness , which hath , as augustine speaks , asperitatem veram , jucunditatem falsam , certum dolorem , incertam voluptatem , durum laborem , timidam quietem ; rem plenam miseriae , spem beatitudinis inanem : that is , a true asperity , a false delight ; a certain pain , an uncertain pleasure ; a hard labour , a fearful rest ; a business full of misery ; and a hope ihat is empty of true felicity . ] and , as a leaf , it shakes with every wind : internal gripes , external rumors ; and a thousand accidents , turn their seeming paradise into a hell : ade ò perexigua sunt , quae fortunatissimis summam beatitudinis detrahunt , saith seneca . for , as he saith in another place , felicissimi cujusque delicatissimus est sensus , et , nisi ad nutum cuncta suppetant , omnis adversitatis insolens , minimis quibusque prosternitur . the most prosperous , have a delicate sense , and , if all things be not at their beck , being unused to all adversity , they are cast down with every triffle . 3. and i am the more inclined to this recommendation , for the reverend author's sake : god threatneth by sickness , to call him hence ; and therefore , that he may preach to many , when he is removed from a few , and silenced in the dust ; is that honour to his name , and that benefit to men , which i gladly would promote . he is an orthodox , sober , peaceable , divine ; that never interessed himself , with any thing like a faction : an excellent and most methodical preacher , whose labour is better in the pulpit , then in the press : i have oft heard him , and scarce ever heard a sermon from him , which i thought not worthy to be published : no , not when he began to preach , ( about 26. years ago ) . many such humble , godly , able faithful labourers , i had the happinesse to be a neighbour to , in the county where he liveth . in the matter and style of this book , you may trulier know , than from the reports of malice , what sedition , what faction , what schism or heresy they preached : for it was such as this , so far as i was acquainted . o happy england ! that hath more able , powerful , laborious preachers to spare and lay aside , than any other nation that i hear of in the world , proportionably doth enjoy . now , he that hath an ear to hear , let him hear . yet a little while is the light with you : walk while ye have the light , lest darkness come upon you : for he that walketh in darkness , knoweth not whither he goeth , john 13. 35. march 14. 1661. your companion , in the hope and patience of believers , rich. baxter . the contents . the text , eccles . 6. 12. the first part of the verse , chap. i. solomons design in the whole book discovered . mans felicity consists not in riches . proved by some arguments ; chap. 5. 4. more arguments , chap. 6. the words , a questionary proposal . doct. no man infallibly knoweth what is good , ( and so on the contrary ) what is evil for a man in this life . the doctrine explicated , 1. of what good to be understood , five distinctions of good . 2. of what men , of all good. bad. the difference shewed , between a godly mans , and another mans knowledg , of what is good or evil , for a man in this life , in 4. particulars . a godly mans ignorance , shewed in 2. particulars . chap. ii. confirmation of the doctrine , by scripture . reason . the reason of 2. sorts . 1. some respecting god. 2. some respecting man. 1. respecting god. god hath hid this knowledg from man. why god hath hid it , shewed in 9. particulars . chap. iii. 2. respecting man , ( viz. ) man's inability to know it . this is shewed in 7. particulars . 1. man's ignorance of mens spirits and dispositions . 2. not knowing how they will manage their condition . 3. not knowing , to what evils and dangers , their condition may expose them . 4. not knowing , what snares satan may lay in a condition . 5. not knowing , what the wheel is , within the wheel . 6. the sudden change of conditions . 7. want of the right art , of making a judgment of conditions . most judg of them by opinion . sense . affection . chap. iv. questions resolved . 1. question , whether it be lawfull to pray against afflictions , since a man knoweth not , but they may be good for him . answered 1. generally , in 4. things . 2. particularly in 2 things . it is lawful to pray for the keeping them off . taking them off . 1. for keeping them off . but we must pray for that not absolutely . but conditionally . a double praying against afflictions , viz. the things themselves . the evil of the things . 2. for the taking them off ; shewed in 4. particulars . chap. v. 2. question , whether it be lawful to pray for the things of this life ? since we know not but they may be for evil to us . answered 1. generally . 2. particularly . 1. in general , shewed it is lawful in 6. things . 2. particularly , not to pray for them absolutely . vltimately . god's glory chiefly to be eyed , in praying for outward things . how a man may know , he eyes the glory of god in praying for outward things ; shewed in 4. particulars . 3. question , whether man's ignorance , of what is good or evil for him in this life , doth warrant him to adventure upon businesses , hand over head , without consideration . circumspection . answered in 6. particulars . chap. vi. application . 1. information . of three sorts of persons , mistaken about conditions . 1. some about a prosperous condition , thinking it good for them . four grounds of their mistake . their grounds examined . the fallaciousness of them discover'd in divers particulars chap. vii . 2. some mistaken about an afflicted condition . five sorts of things about which they are mistaken . the grounds of those mistakes examined . several queries put to such , who so mistake . 3. some mistaken , in thinking it is good for them , because they are afflicted . the ground of that mistake discovered . examined . chap. viii . 2. information . that we should be content to receive evil , as well as good , at the hand of god. seaven reasons for it . the great question resolved , ( viz. ) whether the knowledg , of what is good or evil for a man in this life , be so hidden from man , that no man can attain to it . answered ; and directions given : the directions of 2. sorts 1. general . 2. particular . 1. general . something is to be known . done. 1. what is to be known . 1. who is the framer of conditions . 2. what is the right way of judging of conditions . that shewed in 6. particulars . 3. what it is makes a condition good for a man in this life . 1. an interest in the covenant . 2. the enjoyment of god in a condition . 3. suitableness of spirit to a condition . 4. peace within . 5. doing the work of our condition . 6. living above our condition . a twofold living above it , 1. sinful . 2. holy living above its comforts . crosses . 7. watchfulness against the temptations of a condition . chap. ix . 8. spirituallizing a condition . 9. an holy indifferency of spirit , in respect of conditions . five reasons for that indifferency . 10. right behaviour in a condition . nothing of god's must displease us . nothing of ours must displease god. 11. enjoyment of our selves in a condition . 12. adorning our condition . thus for what is to be known , by those that will make a judgment of conditions . 2 what is to be done. 1. inquire by prayer , what is the mind and meaning of god in a condition . two things to be inquired after 1. god's end 2. our duty in it . 2. searching our selves , what we are in a condition . 3. taking a right view of conditions . how to take a right view of conditions . 1. view them by scripture-light . how the scripture helpeth us , in viewing of conditions . shewed in 6. particulars . chap. x. 2. in viewing a condition , take a right standing : particular directions about that . quest . how a man may know , whether a prosperous condition be good for him ? answered , 1. if temporal , hinder not spiritual prosperity . 2. vsing the things of that condition , with right considerations . ( viz. ) of their changeableness . dangerousness . vsefulness . inferiority . emptiness . our own mortality . our accompt . 3. not forgetting the afflictions of joseph . chap. xi . quest . how a man may know , whether an afflicted condition be good for him . 1. he must make a judgment of himself . two questions to be put to our selves in that condition . 1. what we do in it . 2. what we make of it . 1. what a man is to do in that condition ? 1. to find out , what an affliction comes in order to . 2. to set in with the affliction , and to further it in the work , for which it is sent . 3. to eye our passions and affections , more than our afflictions . 4. to eye our sins , more than our sufferings . five things to move us to it . 5. to keep our hearts open heaven-ward . 6. to keep the ear open to counsel . 7. framing the heart , to a pious submission to god. 8. laying the affliction to heart . a two-fold laying affliction to heart . 1. carnal , sinful , hurtful . 2. spiritual , holy , helpful . 9. patient waiting on god. for god. 10. making all out of god , that we need in that condition . chap. xii . 2. what do you make of an afflicted condition : affliction is , 1. god's furnace , to melt . refine . 2. god's school . in a school , there is a book . rod. affliction is god's rod , to beat somewhat into us . out of us . five queries , concerning what instructions , afflictions have sealed . 3. affliction is god's plough . the work of the plough , shewed in 3. particulars . 4. afflictions are god's physick . what kind of physick , shewed in 3. particulars . chap. xiii . quest . what counsel and direction to be given , concerning the choosing or refusing conditions . directions general . particular . 1. general . 1. be not your own choosers . man's unfitness to be his own chooser of his condition . quest . how a man may know he is not his own chooser . answered in 8. particulars . quest . whether lawful , to wish things had fallen out otherwise than they did . answered in several particulars . 2. particular directions . 1. seek not great things , but only what is convenient . the good of desiring what only is convenient . 1. it freeth us from temptations . 2. it is the most easy , in respect of a burthen of cares . duties . 3. it is safest for us . 4. most commodious for us as christians , whose life is compared to a race . warfar . pilgrimage . chap. xiv . quest . what is to be accompted competent . convenient . answered in 4. things . 2. direction , seek those things that are good , without controversy and dispute . quest . what those things are ? answ . 1. in general . godliness , which is good and profitable for all persons . for all things . at all times . for both worlds . 2. in particular . this is good without dispute . 1. to eye more the enjoyment of god , than enjoyments from god. 2. to rejoyee more in the god of our mercies , then in the mercies of our god. 3. to serve god chearfully , however he serve us . 4. to keep god , what ever we lose for keeping him. 5. to remember god and his glory , in all our wayes . 6. to consecrate all we have , to his service . 7. to give the things of another life the preheminence . wherein giving them the preheminence , shewed in 5. particulars . 8. what ever a mans condition be in this life , to fetch comfort from the consideration , of what his condition hereafter shall be . 9. what ever his portion be , to make god his portion . reasons , why we should make god our portion . 10. to have sin pardoned . set out in 2. particulars . 11. to lay up treasure , where things are purest . surest . 12. to seek after distinguishing favours . 13. to keep peace within , however things are without . 14 to keep our selves in a continual preparation for death . this is shewed in 5. particulars . reader , there is lately printed a learned , pious , and practical commentary upon the whole gospel of st. mark ; wherein the text is logically analysed ; the meaning of the holy spirit , clearly and soundly opened ; doctrins naturally raised ; all seeming differences between this and the other evangelists reconciled ; and many important cases of conscience resolved , by mr. george petter . published at the desire of above 200. learned divines , signified under their hands . also , an exposition of the whole epistle to the hebrews , wherein the text is cleared , theopolitica improved , the socinian comment examined , by mr. george lawson , rector of more , in the county of salop. also , the running of the christian race with patience , by mr. john brinsley . all to be sold , by george sawbridge , at the signe of the bible on ludgate-hill . a posing question . eccles . 6. 12. for , who knoweth what is good for man in this life ? chapter i. this book of ecclesiastes , is a book full of discoveries . the great discovery solomon makes in it , is this , viz. what it is upon which the desires of man ought to fix , as their utmost end and rest . thereupon , solomon makes this great enquiry , wherein man's chiefest good and happinesse consists ? in it he proceeds 1. negatively , 2. affirmatively . 1. negatively ; and so , shews wherein true happinesse is not to be found : and there you have solomon discovering the false and counterfeit felicities of mans dark heart , and the wofull mistakes of men about their chiefest good. this he doth more generally , particularly . 1. more generally , in this proposition , cap. 1. 2. vanity of vanities , all is vanity . 2. more particularly ; in recounting severall things , whereon men fix their eyes and hearts , as though happinesse were to be found in them . 1. knowledg , both naturall and morall . 2. pleasure , and all the sweetest earthly delights . 3. honour , and greatnesse of authority . 4. riches , and earthly possessions . the three first of these , solomon discourseth of in the four sirst chapters . and in the fifth chapter he comes to examine , and consider of that of riches . and having , in the former chapter , by many arguments , proved the vanity of riches ; he comes in this chapter to adde four arguments more . 1. a man may have the possession of them , and yet want the right use , and comfortable enjoyment of them . this you have , in the six first verses . 2. they are not able to give satisfaction to the desires of men . this he proves , ver. 7. all the labour of a man is for his mouth , i. e. for the body , and the services of it ; but the appetite is not filled . and further confirmes it , ver. 8. by comparing the wise and foolish , rich and poor , together . if there were such contentment , and satisfaction to be found in riches , why then wise men and rich men should , of all others , enjoy the happinesse of it . but , saith solomon , what hath the wise more than the foolish ? what hath the poor , that knoweth to walk before the living ? q. d. what hath a painfull and laborious poor man lesse of contentment than the rich ? 3. riches are unable to preserve from , or protect against , those evils to which man is subject , viz. sickness , pain , grief , sin , wrath. ver. 10. that which hath been is named already , and it is known that it is man. i. e. call him what you will ; wise , honourable , rich ; why yet he is still but man , weak , earthy , frail , mortal ; and so , subject to those miseries that attend man. 4. abundance of riches hath abundance of cares , troubles , distractions , disquietments , ver. 11. seeing there are many things that increase vanity , what is man the better ? q. d. many , by encreasing riches , think to encrease happiness ; yet they do but encrease vanity : and if so , then man is so far from being the better , that he is the worse for them . thus , solomon shewes how men are mistaken in thinking happinesse to lye in riches ; and the ground of this mistake is laid down in the words of the text , and that is ; mans ignorance of what is good for him in this life ; he thinks that good , which is evil . for , who knoweth what is good for man in this life ? the words are a questionary proposal . who knoweth what is good for man in this life ? the interrogation implies a negation , and so resolves it self into this universal negative proposition ; no man knowes what is good for man in this life . one great thing , about which the ignorance of man discovers it self , is this , what is good , and what is evil , for a man in this life . the conclusion deducible from the words , is this : doct. no man infallibly knowes what is good , and ( so on the contrary ) what is evill , for a man in this life . in the handling of this proposition , i shall proceed by way of explication . confirmation . application . 1. for explication . so we are to make two enquiries . 1. of what good , this is to be understood . 2. of what men , this is to be understood : and whether every man is concluded under the ignorance of what is good for a man in this life . 1. consider of what good this proposition is to be understood . so the question is , whether no man knoweth what is good for himself in any particular . for the better understanding of this , consider , what it is that we call good ? that is good that all desire . goodness is , congruentia rei cum appetitu , it is the suitableness and agreement of the thing to and with the desire ; and hence it is , that bonum & appetibile ; what is good , and what is desirable , are the same . now here is the question , when every one desires what is good , that , for all that , no man knows what is good for a man ; since every man knows what it is that suites with his desires . for the answering of this question , we must give-in some distinctions . 1. distinction is this ; there is bonum reale apparens there is good real , and , good in appearance . there is that that is truly good , and that that seemeth good but is truly evil ; there is that that is good , and that that only seems good . now when we tell you , no man knoweth what is good for a man in this life ; it is to be understood of the former , not of the latter . no man knows what is really good for him ; he knows indeed what is seemingly good for him , what pleaseth his carnal appetite and corrupt desires ; but what is really good for him , man knoweth not . 2. distinction ; there is bonum jucundum , good pleasing . vtile , good profitable . 1. there is a pleasing good , that pleaseth our natures , and delights our senses . 2. there is a profitable good ; and we must know this , that things may be pleasingly good , that are not profitably good . things may be toothsome , that are not wholesome . a man in the fit of an ague , knows , drinking much would be a pleasing good to him , when the physitian knows , it would not be a profitable good and so denyeth it . now the proposition is to be understood of the latter , not of the former . every man knoweth what is a pleasing good . he knoweth , ( as it is said of issachar ) rest is good , and health is good ; but he knows not what is a profitable good for man. 3. distinction ; there is good that is so simpliciter secundum quid. 1. there is that which is , in it self , and of it self , good ; so riches , and health , and honour , are in themselves good , being blessings of god , and streams that issue from that fountain of goodness that is in him . and so , on the contrary , that are in themselves evill ; as poverty , sickness , crosses , afflictions , being brought in by sin. 2. there is that that is good in some respects , et quoad nos , in respect of us . there is bonum commodum , a convenient good . that may be good in it self , that is not good for us ; i mean , a convenient good . so the proposition is to be understood of the latter , not of the former . a man may know what is good in it self , when he may not know what is good for him . a man may know , riches are good , when yet they may not be a convenient good for him . agur's prayer , prov. 30. 8. was give me neither poverty nor riches , feed me with food convenient . though he saw , riches were in themselves good , yet he question'd whether they were a convenient good for him ; and thereupon desires a middle estate , between poverty and riches . so that , when we tell you , no man knowes what is good for man in this life , it is to be understood of a convenient good . 4. distinction . there is good in respect 1. of our apprehensions and imaginations . 2. of gods intention . 1. there is good in respect of our apprehensions . so men , have their several apprehensions of what is good , and what is evil . one man apprehends honour good for him , and riches good for him ; and apprehends disgrace evil , and poverty evil . a man apprehends health good , and sickness evil , for him . 2. there is good in gods intention . and so the proposition is to be understood of the latter , not of the former . though a man may know what is good for himself in his own apprehension , yet he knows not what is good for him in gods intention . what a man apprehends to be good to him , may be intended for evil ; and what he apprehends as evil , may be intended to him for good , eccles . 9. 1. no man knowes love or hatred by any thing that is before him . the meaning is , that no man from outward blessings , which are good in our apprehension , can conclude that god loves him , and intends good to him ; and no man from outward afflictions , which are evil in a mans apprehension , can conclude hatred , or that he intends evil to him . so that though a man knoweth what is good and evil for him in his own apprehension , yet he knoweth not what is good or evil in god's intention . 5. distinction : there is good , that is good in a general notion and consideration ; and good , that is good in relation to particular cases , and to particular times . so the proposition is to be understood of the latter , not of the former . this is granted , that a man may know what is good and what is evil for him in general ; but a man knoweth not what is good for him in such a particular case , and at such a particular time. as hushai said of achitophel's counsell , it is not good at this time ; why so what a man looks upon as good for him , may not be good for him at such a time . riches that seem to be good for a man , yet at some times may be evil to a man. as in plundring times , it was a mans unhappinesse either to be , or to be thought , rich. thus for the first thing , of what good this is to be understood . 2. the second thing to be enquired after , is , of what men , this is to be understood ? so the question is , whether the proposition concludes all men , without exception , under this ignorance ; and excludes all from the knowledge of what is good for them in this life ? so the question is concerning godly men that are sanctified , and enlightned by the spirit of god , whether are they as ignorant in this particular , as others ? answ . there is a great difference to be put between the spiritual and the natural man , in respect of their knowledge of what is good or evil for a man in this life . a godly man , not only knows what is good for a man , in relation to the life to come ; as pardon of sin , an interest in christ , &c. but also he knows more than others do what is good for a man in this life . he knows , that many things are good for a man , that are apprehended to be evil ; and he knows , there are many things evil for a man that are look'd on as good . thus david said , it was good for him that he had been afflicted ; when others looked upon afflictions as evil , he looked on them as good for him . agur prayed against riches ; why , he knew they were evil for him , when others look upon abundance as good . so , consider ; a godly man hath four things to help him in the knowledg of this , that others have not . 1. he hath the spirit of god to instruct and teach him what is good and evil for a man in this life . when others are only led by sense , & opinion , the godly man is taught , and led by the spirit of god. 2. he hath the sanctuary to go into , where he may learn what is good and evil for a man in this life . there david tells you , that he attain'd to this knowledg ; and , till he went into the sanctuary he was ignorant of it , psal . 73. 17. — till i went into the sanctuary . till then , he thought it was ill for good men , that they were afflicted ; and that it was good for wicked men , that they were in prosperity : but when he came into the sanctuary , he was informed otherwise . 3. the godly man hath convincing experience , by which he comes to know what is good and evil for a man in this life . so that by experience , he knows that to be good for him , that others think evil , psal . 119. 71. it is good for me that i have been afflicted . david speaks it from experience . 4. the godly man hath the promise to help him too , rom. 8. 28. all things work together for good to them that love god. so that , being such as love god , they know all shall be for good to them , be it what it will. though it seem evil , yet it shall work for good. these things godly men have above others , whereby they are enabled above others to know what is good for them this in life . and yet , for all this , the proposition includes them too , as well as others . it is true , solomon ( it is probable ) means it chiefly of the natural and unregenerate man ; yet it takes in the godly man too , as one that knows not what is good for a man in this life . and that especially in two cases : 1. a godly man knows not what is good for a man , in all things . 2. he knows not what is good for a man , at all times . 1. a godly man knows not what is good for a man in all things . in this ( as the apostle speaks ) they know but in part . and it appears thus ; that they have been denyed in their requests , praying for that that god saw not good for them . thus abraham for ishmael . thus moses requested to have gone into the land of canaan . and gods denying them these requests , must be interpreted gods not seeing that particular thing good for them ; and that indeed it was not good for them : the will of god being the highest rule of goodness . so we find some of the servants of god have been blinded with passion in some of their requests ; as elijah and jonah ; and god did not see it good to grant them what they desired . they asked they knew not what . 2. a godly man may not know what is good for him , at all times . of that they have been ignorant till they have gone into the sanctuary , and till experience hath afterward taught it them . time was , when david , a godly man , was mistaken about the afflictions of godly men , and the prosperity of wicked men ; till he went into the sanctuary . till then , he was as ignorant as other men . so that till then , a godly man may be ignorant of , what is good for man in this life . chap. ii. now for the confirmation of the proposition . i shall confirm it by 1. scripture . 2. reason 1. by scripture . so we may gather , from scripture , two things , that may serve to assert the truth of this proposition . 1. scripture acquaints us with what disappointments men have met with in those wayes , wherein they have dreamt of nothing but good , and benefit , and advantage to themselves . how , many have ruin'd themselves , by that by which they thought to have rais'd themselves . scripture gives us many instances in this kind , of those whose table hath been their snare ; and what they thought should have been for their welfare , hath become their trap , psal . 69. 22. and this shews how men have been mistaken in what is good for them . the scripture furnisheth us with many instances ; as those of ahab , in compassing naboths vineyard . gehezi , in getting the talents of silver from naaman . achan , in stealing the wedge of gold , and the babylonish garment . haman , in screwing himself into the favour and affection of his prince . israel , in asking a king ; and in asking quails . scripture shews us how these were mistaken about what was good for them . we may say of them , this , that , had they known what had been good for them , they would not have done what they did . solomon , in eccles . 5. 13. speaks of an evil that he had seen under the sun , viz. riches kept for the owners thereof to their hurt . surely , if the owners had not thought they had been for their good , they would not have laid them up . 2. scripture acquaints us with this ; that there have been many , that , contrary to expectation , have found those things good for them that they thought evil , and looked on them as evils . as it tells us of many , that found that to be evil to them , that they thought to be good for them ; so of many , that have found that to be good for them , that they thought to have been evil . scripture furnisheth us with instances in this particular . and here time would fail me to tell you 1. of job , who looked upon himself , as the most miserable man in the world ; that god had set him as a mark to shoot at ; as if god would make sport with him . he tells you how god wrote bitter things against him ; yet we see , all was for his good . and so we see jam. 5. 15. what end god made with him : so that we see by that , that job was mistaken about his afflictions . 2. david , psal . 119. 71. confesseth , it is good for me that i have been afflicted . consider , time was , when david did not think so . time was when david complained of them . but see , he was afterwards of another mind , and tells us , it was good for him that he was afflicted . in psal . 73. ( if he were the penman of it ) you find there was a time when he was envious at the prosperity of the wicked , and thought them the happiest men ; and he was troubled at the adversity of the godly , and thought them the most miserable men ; but afterwards he confesseth his ignorance and mistake in that particular . to close up this : if you look upon heb. 12. you shall find the apostle speaking to christians under affliction ; and endeavours to convince them of their mistake about afflictions , and that they looked upon that as evil which was for their good . you shall find , this is the scope of the apostle in the beginning of that chapter . and then , vers . 7. 8. 9. he tells them they are chastisements , and that they bring forth the quiet fruit of righteousness ; q. d. when you come to taste the fruit of these afflictions , you will be of another minde : you will find , contrary to your expectation , that good for you that you thought evil . you must judge of the tree by the fruit ; and when you come to taste the fruit of afflictions , you will say , you were mistaken in the tree . thus for the confirmation by scripture . 2. we come to shew the grounds and reasons of the proposition , why no man infallibly knows what is good for man in this life . so there is 1. some reason of it , in respect of god. 2. some reasons of it , in respect of man. 1. the reason of it in respect of god is this : because god hath hid this knowledge from man , and therefore , no man knoweth what is good for man in this life . and if any ask , for what reason god hath hid this knowledg from man ? i answer . 1. god hath done it to maintain his own prerogative . it onely belongs to him who made the creature to know what is good for the creature . it belongs only to him who hath given life to man , to know what is good for a man in this life . he knows man best , and knows best what is good for man , whether riches or poverty ; quietness or trouble ; health or sickness ; life or death . this knowledg is too high and excellent for man. it is not for man to know this , which god hath put in his own power . 2. god doth it to keep man in a state of dependance on him , and submission to him ; that man may know at whose finding he is , and at whose disposing , ( viz. ) of that god , who onely knows what is good for man. god doth it , to take the creature off from being his own carver . he will have man look to him , and seek to him , for what is good for him . god hath hid this knowledge from man , that man may pray both for the good things , and against the evills , of this life , with submission to the will of god. lord , i know not what is good , or what is evill for me in this life ; and therefore i leave my self to thee ; and in those things submit my self to thee : thou shalt dispose of me , thou shalt carve for me , thou shalt guide me by thy counsel , who onely knowest what is good or evill for me in this life ; thou shalt chuse my condition for me . 3. god hides this knowledge from man , to magnify and make the glory of his wisdom and power known , in working contrary to the apprehensions , hopes , and expectations of man. so the wisdom and power of god shewes it self . 1. in a way of justice , turning good into evill . 2. in a way of mercy , turning evill into good . 1. he shewes his wisdom and power in a way of justice , causing what was apprehended by men as good for them , to become evil to them , contrary to their hopes and expectations . thus the lord causeth some mens tables to become their snare ; and what they thought to have bin for their welfare , to be their trap. thus the lord lets some men lay up riches for their hurt , and suffers them to get honour to their shame . there is an expression in mal. 2. 2. i will curse your blessings . god can make seeming blessings to become curses . and in this his wisdom and power are gloriously seen . god can let a man think he hath a good thing in his hand , and turn it into an evill . and hence it is , some have cursed their riches , and honour , and worldly greatness , as charles the fift , and philip the second of spain did . 2. he shewes his wisdom and power in a way of mercy , in turning seeming evills into good . that when a man thinks it to be an evill , god turns it to good , contrary to a mans apprehension , hope , and expectation . thus , as he can turn the rod into a serpent , so he can turn the serpent into a rod : he can bring good out of evill , and light out of darknesse . as he can turn a seeming blessing into a curse , so he can turn a seeming curse into a blessing . when balack would have cursed israel , moses tells them , deut. 23. 5. god turned it into a blessing . josephs brethren intended evil against him , but god turned it into good , gen. 50. 20. and upon this account it is , that god hides the knowledg of what is good for a man in this life from man , that he may have a freedom and liberty of declaring his wisdom and power when he please , both in turning evill into good , and good into evill , contrary to mans apprehensions , hopes , and expectations . 4. god hath hid this knowledg from man , to keep man humble in the midst of his greatest outward enjoyments . that the great man may not glory in his greatness , and that the rich man may not glory in his riches ; since he knows not whether they are good for him . when a man considers this with himself , i have honour , but i know not whether it be for my good ; i have riches , but i know not whether it be for my good : how humble should the consideration of this make a man in the midst of these enjoyments ? when he considers , honour hath been many a mans snare ; riches , and outward prosperity have been many a mans trap , and i know not but they may be so to me : how humble should this keep a man , when he knoweth not whether they are for his good ? god doth it to keep man from boasting of his enjoyments , prov. 27. 1. boast not thy self of to morrow ( saith solomon : ) for thou knowest not what a day may bring forth . so men must not boast of their wealth or honour , since they know not what they may bring forth . thus a man should reason with himself ; why should i be proud of those things which have proved evill to some , and i know not but they may be so to me ? 5. god hath hid this knowledge from man , to make man patient in affliction , and to make him hope in the worst condition : when a man considers thus with himself , alas i know not what is good for me in this life : for ought i know , these afflictions are good for me ; and what reason have i then to be impatient under them ? why should i fret and murmur at these dispensations ? do i know what these crosses and afflictions may bring forth ? do i know , but that good may lie in the womb of them ? the tree may seem bitter , yet the fruit may be sweet . the rose is sweet , yet the tree that bears it , is thorny . i know not , what grapes may grow upon these thorns , and what figs upon these thistles . when shimei cursed david , what said david ? 2 sam. 16. 12. it may be the lord will do me good for this . god not onely knows how to do his people good , but how to do them good by seeming evills . it is good for me ( saith david ) that i have been afflicted . psal . 119. 6. god hath hid this knowledge from man , to keep men from judging and censuring one another . to keep the rich from despising the poor , and to keep the poor from envying the rich. if a man knew , that riches were good for a man in this life , and that poverty were evill for a man ; then would rich men look upon themselves as the onely blessed men , and judge of the poor as the only miserable men . so that , as the apostle saith of eating , rom. 14. 3. let not him that eateth not , judge him that eateth ; and let not him that eateth , despise him that eateth not ; so will the lord have it to be among men , in this case : he will not have the rich and great ones of the world to despise the poor ; neither will he have the poor , and such as are in a low condition , to envy the rich. and , to prevent this , the lord hath hid this knowledg from man , of what is good or evill for him in this life . thou , o rich man , knowest not but that thy riches may be for thy hurt , why shouldst thou then despise the poor ? and what knowest thou , o poor man , but thy poverty may be for thy good ; and why then shouldst thou envy the rich ? this is the disease to which rich and poor are subject ; the rich are apt to despise the poor , jam. 2. 6. and the poor are apt to envy the rich , psal . 37. 1. and the lord , for the curing of this disease in both , hath hid this knowledge from man. 7. god hath hid this knowledg from man , to let man see that the things of this life are not the things ( viz. ) the only things and the main things , that a man should look after . he doth it to let man know , that outward evils are not evils to be feared , for they may be for good : and that outward good things , are not the onely good things to be sought after ; for they may be for a mans hurt . and so the reason why god hides this knowledg from man of knowing what is good or evill for man in this life , is , that he may especially seek after those things that are good , and fly from those evils that have relation to another life . those things that we call good , viz. things of this life , are but things changeably good ; they are things may become evil to a man , and therefore not the only good things to be sought after ; and those things , that we call evil , are but changeably evil , such evils as may be for good ; and therefore not the only evils to be fled from . there are good things that are unchangeably good , which are good for a man in relation to another life , and these are the things mainly to be sought after . and there are evils that are unchangeably evil , which are evil for a man in relation to another life ; and those are the evils that are most to be feared and fled from . 8. god hath hid this knowledg from man , to keep man in a preparation for all conditions : that since he knows not what is good for man in this life , he may be prepared for what god seeth good for him ; that he may be fitted for all the dispensations and purposes of god concerning him . solomon sayeth prov. 27. 1. thou knowest not what a day may bring forth . and why hath god hidden that knowledg from man , but that a man may be prepared for what ever a day shall bring forth , whether good or evil , mercies or miseries , life or death . solomon in eccles . 7. 14. speaking of prosperity and adversity , saith , god hath set them , the one over against the other , that man may find out nothing after him . there is chequer-work in the dispensations of god toward man in this life . there is black and white ; there are fair and foul , sunshine and rainy days intermingled ; there is prosperity and adversity , changes of conditions . and mark , god hath set the one over against the other , there is adversity , opposite to prosperity ; there is a vally , over against a hill. and see for what end ? that man may find out nothing after him . what is the meaning of that ? why this , that man should not know what shall come afterwards , or what shall come next , whether prosperity or adversity , that so he may be prepared for both . when god hath set a man upon a mountain of prosperity , he cannot assure himself he shall alwayes stand there ; for there is the valley of adversity set over against that mountain , and he knoweth not how soon he may be in it . and so , since he knows not what may be next , god will have him keep himself in a preparation for all conditions . phil. 4. 11. the apostle saith , i have learned to be full , and to be hungry ; to abound , and to want . as if he should say , i am prepared for what god sees good for me ; if he see it good for me to be in a low condition , to be hungry and to want , i am prepared for it , i am prepared for all conditions . and this is one reason , why god hath hid this knowledg from man , that man may be prepared for all conditions . there is an expression in eccles . 8. 7. man knoweth not , what shall be . and what is the reason that man knows not what shall be ? why this , that man may be prepared for what ever shall be . 9. god hath hid this knowledg from man , to shew man the vanity of his thoughts , and to let man see how his thoughts differ from the thoughts of god. as the lord saith in another case , esa. 55. 8. my thoughts are not as your thoughts . so the lord will have men know , that his thoughts and mans thoughts , are not the same in respect of what is good or evill for a man in this life . god doth it to shew man his thoughts and the vanity of them . man thinks that riches and honour are good for him in this life , and god lets him see how he is mistaken in his thoughts , by their becoming evil to him ; and man thinks afflictions are evil for him in this life , and god lets man see how he is mistaken in his thoughts , by turning them to good . thus god shews man the mistake and vanity of his thoughts , in respect of what is good or evil for man in this life . and so the lord discovers to man the vanity of his thoughts in this particular , in three things . 1. in thinking those happy , that enjoy the good things of this life ; when alas , poor man knoweth not but these things are evil for him . thus the lord in turning mens tables into snares , shewes his thoughts are not as man 's . we read of some , mal. 3. 15. that call'd the proud , happy : they thought wicked men were the happiest men ; but god tells them he would have a time to shew them the vanity of their thoughts , v. last . then shall ye return , and discern between the righteous and the wicked . as if he should say , you shall see , my thoughts were not as your thoughts . men are ready to think , the rich man the happy man , and the great man the happy man. and thus he discovers to man the vanity of his thoughts , and to let them know , that they know not the thoughts of the lord. as the expression is , micah 4. 12. but they know not the thoughts of the lord. 2. in his thinking them the only miserable men that are afflicted ; it is usual with men to do so : and god by hiding from man what is good for man in this life , discovers to man the vanity of those thoughts . thus , by making afflictions good for a man , they come to see they were mistaken in their thoughts , and find that gods thoughts were not as their thoughts . god in this , gives man to see his folly in giving a judgment of those things he knows not . and to let man see , that while he professeth himself wise , he becomes a fool , rom. 1. 22 that he is mistaken about the intentions of god , since what he apprehended evil , was by god intended for good . god by this lets men see how much their apprehensions and his intentions differ . how hath the lord brought men to acknowledg their folly in this particular . thus he that was the penman of psal . 73. tells you at vers . 22. so foolish was i and ignorant ! 3. in his judging of the intentions of gods heart , by the dispensations and operations of his hand ; and for this reason god hath hid this knowledge from man , to shew man the vanity of his thoughts , and his judgings , in that particular . though gods heart and hand go together , yet not alwayes so as men imagine . men think , where there is a loving heart , there should be a blessing hand ; and where there is an afflicting hand , there should be an hating heart . god carryeth things in a mystery ; but god will give man to know , he understands not that mystery . man is ready to think , god intendeth good to that man to whom he dispenseth good things , ( i mean ) things temporally good ; and that he intendeth evil to that man , to whom he dispenseth things temporally evil. now the lord by hiding this knowledg from man , will let man see how he is mistaken in these thoughts , and will let him know , that , with a loving heart , there may go an afflicting hand ; and with an hating heart , an hand that is seemingly a blessing hand ; that there may be good in his intention , when there may be seeming evil in his dispensation . when god afflicts , and chastiseth , and corrects , who would think there were good in his intention ? and yet , heb. 12. 10. he chasteneth us for our profit . rev. 3. 19. as many as i love , i rebuke and chasten . remember that , eccles . 9. 1. no man knowes love or hatred by what is before him ; he knoweth not the intentions of god by his dispensations ; he knoweth not gods heart by gods hand . and thus for the ground in general , why god hath hid the knowledg of what is good or evil for a man in this life . chap. iii. i now come to give you the particular reasons , why no man knoweth what is good for a man in this life . so the ground of it is this . reason . mans inability to know what is good for a man in this life . so consider ; man is utterly unable to make a judgement of conditions , and infallibly to say , what is good or evil for a man in this life . the ignorance of man is great in this particular , and i shall shew you it to be such , that it is not possible for a man , as man , to give a judgement of what is good for a man in this life . and that in these particulars . i. a man knoweth not what the spirits and dispositions of men are , and therefore he cannot know what is a fit and convenient good for them in this life . we know not , what will fit a mans spirit and disposition , unless we know his spirit and disposition . he knoweth not the foot , and therefore knoweth not what shooe will fit him . no man ( saith the apostle ) knows the things of a man , and so he knowes not the spirits and dispositions of men . nay let me tell you more , man knoweth not his own spirit and disposition , and how a condition will suit with it . christ told his disciples , luk. 9. 55. they knew not of what spirit they were . and then , man knoweth not , what is a fit and convenient good for himself . it is with men in this case , as with some that drink wine , who find it pleasant , but know not the strength of it , nor the strength of their own heads to bear it , and so come to be distemper'd by it before they are aware . every man thinks prosperity good for him , when as all men can no more bear a prosperous condition , then all heads can bear wine or strong drink . man knowes not how a condition will suit with his disposition , till they meet . we have a famous instance in hazael , 2 king. 8. 13. when he heard what was prophesied of him , he thought the doing of such things did better suit with the nature of a dog then of a man ; and therefore answers , is thy servant a dog , that he should do so ? but what is the prophets reply ? the lord hath shewed me , that thou shalt be king over syria , q. d. the change of thy condition will presently discover that disposition to be in thee , that now thou wilt not believe is in thee . all men know not what lyons and wolves lie sleeping in their bosoms , till they are awakened . like the snake in the snow , that doth not stir and hisse , till it feel the warmth of the fire of prosperity . every man is apt to think his head can bear the wine of prosperity till he drink of it . as the sons of zebedee answered christ , when he asked them , can ye drink of the cup that i must drink of , and be baptised with the baptism i must be baptised with , and they answered , we are able . so ask a man , whether he be fit and able to bear a prosperous condition ? whether he be fit for honour and riches ? why , he is ready to answer , that he is able ; when alas , he knoweth not his own spirit and disposition . and therefore , through a suspition of this , agur prayed , prov. 30. 8. that god would give him neither poverty nor riches ; and why he prayed against riches , he gives the reason , lest i be full and forget thee . why , he did not know under what temptations riches might bring him : they might be such strong drink that his head would not bear . and in this he shew'd he was ignorant of his own spirit it and disposition ; he was afraid that riches would not suit with it . ii. man is ignorant of this , how men will manage their conditions , and thereupon is unable to give , and make a judgement of them . man knoweth not , how a man will use , and improve his condition . things prove good or evil to men according to their management of them . there is an art of managing conditions , which most men are ignorant of ; a condition that might be for a mans good , through the ill-managing of it , becomes evil . it is the saying of one , that , every thing hath two handles . and so it is in respect of conditions , they have two handles . and here is the thing , to take prosperity and adversity , to take every condition by the right handle . now in this the ignorance of man is seen . in his taking of things by the wrong handle ; and so taking of conditions by wrong handles , they become evil ; whereas if they would take them by the right handle , that condition might be for good to them that otherwise is not . so man knoweth not by what handle men will tak hold of conditions . solomon hath an expression , eccles . 8. 6. to every purpose there is time and judgment ; therefore the misery of man is great on him . the meaning is this , that , god having put handles to things , and men not laying hold on the right handle , his not knowing how to do things , and when to do things , makes the miseries of man great upon him . so it is in respect of conditions ; seeming mercies become miseries , because men know not how to use them ; and seeming miseries would become mercies , if men did but know how to use them . it is in this case with us as with children , who , if you give them a knife , know not to make any other use of it then to cut and wound themselves ; and so , most men know not how to make any other use of their conditions , then to hurt themselves . and hence it is that no man knowes what is good for man in this life , what condition is good for him , whether a prosperous or an adverse condition , because he knowes not how he will manage his condition . the wrong use man makes of conditions , makes it impossible to man to give a judgment of conditions . and through this ignorance it comes to passe , that things prove to be evil for a man , that might have been for good . upon this account many a mans table becomes his snare , and what might have been for his welfare becomes his trap. thus by his abusing things , he makes blessings become curses ; and so those things become evil that might have been for good. thus it is in respect of prosperity . adversity . 1. for prosperity ; how do many abuse it to the feeding of their lusts , whereby that becomes evil to them that might have been for good ? and so by their ill managing of a condition , make that condition to become evil to them that might have bin for good . why thus they draw evil out of good ; as when a spider draws poyson out of a flower , it is not from the flower but the nature of the spider ; that , turns it into poyson . 2. for adversity ; why there are many that do want the art of making good out of evil ; and so that becomes evill to them , that through their wise managing of it might have been for good . men have learned the art of making wind and water serviceable to them . we have a saying of making a vertue of necessity , and so there is an art to make good out of evil : but man knowes it not . that man will never be a good bowler that knoweth not how to set the byasse of his bowle . conditions have their byasses : and here is the art and skill , to set the byasse of a condition right . iii. man knoweth not to what dangers , evils , and temptations , mens conditions may expose them ; and therefore they are not able to give a judgment of conditions , and to say what is good for a man in this life . we may look upon those things as good for a man which may expose him to such temptations and dangers that may be for his hurt and ruine . remember , there are no outward or worldly good things , but do expose men to many evils , dangers , and temptations , and so become evil to a man in this life . thus we find , honour , riches , outward prosperity , do expose a man to envy . as one saith of naboth , it had been better for him he had not had a vineyard , it cost him his life . these things have cost a man his sweetest things , ( viz. ) his liberty and life . how many men had lived longer , had they not had such and such things , wherein they seemed to excel and to be more happy then other men . and so the historian saith of the romane emperours , that they got nothing by their honour , nisi ut citius interficerentur , but to be kill'd the sooner . we read of esius proculus , that he was slain by caligula , for being the handsomest man in rome . beauty and handsomness was for his hurt . and seneca was condemned for being too eloquent , though , at the intercession of one of the emperour's lemans his life was spared . and hence it is , a man is not able to give a judgment of things , because he knows not what their issue may be , and what dangers they may bring a man under ; because experience shews , that it had been good for some men to have bin without those things , that , in the eyes of some , seemed to be good for them . that , as our saviour said of judas , it had bin good for that man , if he had not bin born ; so we may say of some , it had been good for them , if they never had had honour , riches , beauty , and other things that most men look upon , as good for a man in this life . iv. man knoweth not what snares satan hath laid in a condition , to catch and entrap a man in ; and therefore is not able to give or make a judgment of outward conditions . through his devices , that condition may become evil that seemed to be for good . satan is a subtil adversary , and he seeks to get an advantage against us by the conditions we are in . he endeavours to make every condition , a snare and a trap to us . he strives to make temptations out of our conditions . he knows how to make use of our conditions to advantage himself , and to hurt us . and man knows not what snares satan may lay for a man in a condition , and what advantage he may make of it to hurt a man , and therefore no certain judgment can be made of it . satan is a careful and diligent observer , as of our constitutions , so of our conditions , and will be sure to suit his temptations to them . he hath his temptations for all conditions , whether high or low , whether prosperous or adverse . 1. if a man be in a prosperous condition , why there are evils he tempts a man to , in that estate . and those , both moral . spiritual . i. moral . so consider these : 1. pride and high-mindedness . prosperity inclines a man to it , and here satan sayles with wind and tide , 1 tim. 6. 17. charge them that be rich in this world that they be not high-minded . 2. boasting and glorying in their prosperity , with a contemning of those whose condition is meaner , jerem. 9. 23. let not the rich man glory in his riches . 3. injustice and oppression , prov. 22. 7. the rich man ruleth over the poor . or , as it may be read , domineereth . 4. luxury , and profuseness , and wantonness . as the sodomites . and dives that fared deliciously every day . ii. spiritual evils there are , to which a prosperous condition inclines a man , and to which satan will be ready to tempt a man : and these are three : 1. forgetting god and forgetting duty . and upon this account it was , agur prayed against riches , prov. 30. 9. lest i be full , and forget thee . 2. creature-confidence . we find the scripture frequent in giving cautions concerning that , 1 tim. 6. 17. that men should not trust in uncertain riches . 3. security , we read of the rich man in the gospel , luke 12 19. who bid his soul take its ease , it had goods laid up for many years . why thus you see a prosperous condition hath its temptations ; and all these ways , satan is ready to get an advantage of a man that is in that condition ? now who can give a judgement of a mans condition when it is prosperous , when he knoweth not but it may cast him into some of these evills . 2. if a man be in an adverse condition , why that hath its temptations too . when a mans condition is low , then satan tempts him to murmuring , discontent , impatiency , envy , use of unlawful means . and , upon this account , agur prayed against poverty , prov. 30. lest i be poor and steal . he saw , that condition had its temptations . why thus you see , every condition hath its temptations : and , how shall man be able to make a judgment of conditions , when he knows not what temptations he may fall under , by reason of his condition ; when we know not , but satan , through his wiles and devices , may make a condition evil for a man , that else might have been for his good ; how he may make that condition his snare , that might have been for his welfare ? v. man cannot make a judgment of what is good or evil for a man in this life , because he knoweth not , what the wheel is that is within the wheel . we read ezek. 1. of the wheel in the wheel . consider , there is the outward wheel of dispensation that is visible to us , and there is a secret wheel of providence within that wheel . so that when we look upon the outward wheel of prosperity , or adversity , we know not what wheel moves within those wheels . we see how the outward wheel moves , but we know not what the motions are of the wheel within ; its motions may be cross to the wheel without . 1. consider how it is in respect of prosperity . there is an outward wheel that is visible , and seems to move to a mans honour , exaltation , and advancement in the world ; and yet we know not what cross motions the secret wheel of providence may have to the external wheel of dispensation : while the outward wheel seems to move to a mans good , and honour , and advantage ; the inward wheel ( for ought we know ) may be moving to a mans hurt and ruine . according to the saying of the poet , — tolluntur in altum vt lapsu graviore ruant — their lifting up , may tend to their casting down . while the outward wheel may seem to raise them , and mount them ; the wheel within , may move to the undoing and destruction of them . we have a notable instance of this in haman : there was an outward wheel moving to his raising and advancement , to the setting of him high in the favour of his prince , and who ( that had lookt upon that ) would not have thought , this had been for hamans good ? but see , there was a wheel within the wheel , a cross-wheel that was then moving to hamans downfall , and hamans ruine . ii. for adversity , why you shall find sometimes the outward wheel seemingly moving to a mans hurt , and ruine , and disadvantage , when yet we know not the motions of the wheel , that are within the wheel . there may be within that wheel , a wheel of providence moving to a mans good and advantage . thus it was in the case of joseph , when he was cast into a pit , when he was sold into egypt , when he was cast into prison by his master ; who would have thought but that this outward wheel of dispensation had moved to joseph's ruine ; and yet , at the same time , there was a wheel within this wheel moving to the advancement of joseph , and to the making him ruler over all the land of egypt ▪ so in the case of job : when he was stript of all to a shoo-latchet , when he was bereaved of his goods , cattel , children , health , who would have thought but this wheel of dispensation had moved to the ruine and utter undoing of job ? and yet , at the same time , there was a wheel moving within this wheel to his good and advantage , as you may read in his story . so the apostle tells us , jam. 5. 11. you have heard of the patience of job , and have seen the end of the lord. god's end in all was jobs good , though the outward wheel of dispensation spake it not . so this is one reason , why a man knoweth not what is good or evil for a man in this life ; because no man knows the motions of the wheel of secret providence , within the wheel of outward dispensation . we know not what is the end of the lord in a mans prosperity or adversity ; our sight is not clear and peircing enough to discern the wheel within , and what its motions are : when we see a man great , and rich , and honourable , we cannot say , he is an happy man , and that it is good for him to be such ; because we know not the end of the lord. and so , when we see a man poor , and low , and in an afflicted condition , we cannot say , that man is miserable , or , that it is evil for him ; because in this dispensation we know not the end of the lord ; we know not how the wheel within moves . reas 6. man knoweth not what is good or evil for a man in this life , because of that sudden and unexpected changeableness that there is in all conditions . man's ignorance of this , disables him to make a judgment of outward conditions . if a man could make the things of this life certain , why then he might make a judgment of them ; but , the comfort in them and the enjoyment of them being uncertain , who can make a true and perfect judgment of them ? the things themselves are uncertain , and the good in them changeable ; and , who is the man then that can say , that things , that are so full of uncertainty and so changeable , are good for a man in this life ? solomon , in eccles . 7. 14. speaking of conditions , saith , god hath set prosperity and adversity one over against the other , as a vally over against a mountain : so that , when a man lookes upon himself as set upon the mountain of prosperity , he seeth a valley of adversity over against him : why , he seeth a change of his condition before him ; and though he stand at present upon the mountain of prosperity , yet he sees below him a valley of adversity , which he knoweth not how soon he may descend into . and , who can say , prosperity is good for him , when he seeth adversity over against him ? so consider : upon this account , it is impssioble that a man should make a perfect judgment of conditions . since 1. conditions are changeable . 2. the good and comfort in a condition is changeable . 1. the condition is changeable . an honourable , rich , & prosperous condition is changeable : and then , what is man the better for being in such a condition ? psal . 49. 20. man being in honour continueth not . and yet see , men had other thoughts vers . 11. their inward thoughts was , that their houses should continue for ever . they thought , it was good for a man to have houses and possessions , because they looked upon these things as constant , and enduring , and lasting ; they thought their inheritances lasting , and that they should leave them to those that would continue their memory for ever , that is , to their children ; which are , but the parents multiplied and continued . which , as one saith , is but nodosa aeternitas , a knotty eternity ; as when one thread is spun and broken , then another thread is knit to it : thus men dream of a continued succession . but what saith the psalmist ? this their way , is their folly ; for man being in honour continueth not . consider , there is a changeableness in all outward conditions ; there may be a sudden turn of providence . job the richest man in the east , lost all ( as it were ) in an instant . all the wit , and care , and industry , and providence of man , cannot hinder the providence of god from making conditions changable . and considering this , who can say , this or that condition is good or evil for a man , when he knoweth not how that condition may change ? what if a prosperous condition should change ? why then , it had been better a man had not known it ; it making a man but more miserable to have been happy , and then to be miserable . 2. though the condition it self should continue , yet the comfort in the condition is changeable : why , the things of a condition , that seems good and comfortable and desirable , are changeable . the things of such a condition may become a cross , and burden , and vexation ; such a changeableness there is in the comforts of a condition that seemeth good for a man. augustus had three daughters , and all of them very lew'd ; and he was used to call them his tria carcinωmata his three ulcers or botches ; and was used to say , vtinam aut caelebs vixissem , aut orbus periissem , i would i had lived unmarried , or died without children . life and light are two of the sweetest things , and yet a man may out-live the comfort of them ; they may prove a burden to a man as to job ( job 3. 20 ) why is life given to the afflicted , and light to the bitter in soul ? let me tell you ; those things , that are looked on as the greatest earthly comforts , may become a mans burthens and afflictions . reas . 7. man cannot make a perfect judgment of what is good for him , and so on the contrary what is evil for him in this life ; because there are but few that have the right art and way of judging of conditions ; and so are apt to call good evil , and evil good ; and so are disabled from knowing what is good for a man in this life . i shall name some of those ways , by which most judge of the good or evil of a condition . 1. opinion . 2. sense . 3. affection . i. most judge of conditions by opinion ; they take things to be as they account them . it is opinion that makes things to be good and evil , to some , that , if rightly considered , are not so . thus conditions are looked upon as good or evil , according as they are in our opinion . it was the saying of seneca , levis est dolor , si nil opinio adjecerit , the misery would be little , if our opinion did not adde to it . opinion is a leight judgment of things , by which things are good in the imagination , but never arrive at the understanding to be made reason . it is an ill guide , and therefore some call it the guide of fools , when reason is the guide of the wise . most men judg of conditions by opinion , and so it is impossible they should make a right judgment of conditions , of what is good or evil for a man in this life . and therefore , we find the scripture setting it self to oppose and cross the opinions of men , in relation to what is good and evil for a man in this life . jam. 5. 1. howl ye rich men , &c. now it is the opinion of most , that rich men have cause to rejoyce . prov. 15. 16. better is a little with the fear of the lord , then great treasures with trouble . this crosseth the general opinion of men . psal . 37. 16. a little that a righteous man hath , is better then the riches of many wicked . now the opinion of the world is , that much , is alwayes better then little . one place more , eccles . 7. 2 , 3. vers . 2. it is better to go to the house of mourning , then to go to the house of feasting . but most men think not so . vers . 3. sorrow is better then laughter . but this crosseth the general opinion of men . ii. another way by which men judg of the good or evil of conditions , is by sense . they judg of the good & evil of things , according as they are pleasing or displeasing to their senses . they judg of conditions as many do of meats , who judg of them by the taste , and so take them to be wholsome that are toothsome : and so , on the contrary , those meats unwholsome that are unpleasant . and therefore , the apostle tells those , heb. 12. 11. how they were mistaken about their condition , which was then a suffering condition ; no affliction ( saith he ) for the present seemeth joyous but grievous . why , sense at the present can feel no good in it , but afterwards it bringeth forth the quiet fruit of righteousness . this way of judging deceived eve : she saw the fruit was desirable , it looked fair to the eye . thus many are deceived about their conditions . they are like the book st. john eatt , as hony in the mouth , but in the belly , as bitter as gall. thus men look upon conditions , whether they are hony in the mouth ; they look no further , whether they may not prove gall in the belly . why , thus most judg of conditions by sense ; and while they judg so , it is impossible for them to know , what is good or evil for them in this life . iii. some make a judgment of conditions , by their sinfully-sensual affections , and so account that good for them in this life , that suits with their lusts and inordinate desires . thus men come to be beguiled with the appearance of good , instead of real good. most men take the word of their lusts , and corrupt and sinful desires , concerning what is good for them . as sampson said , give her me , for she pleaseth me well . since the fall , man rather consults with his own corrupt desires then any thing else , and makes them his oracle ; at which , he enquires about the good and evil of things : and while they seek to that oracle , it must needs follow , that good must be rejected under the notion of evil , and evil lookt upon as desirable under the notion of good . affections sensually-sinful , are wofully blinded in judging of conditions . chap. iv. having explained and confirmed the point , i come now to resolve some questions , that may be put , in relation to the truth delivered . 1. question , whether it be lawful to pray against afflictions , since no man knoweth what is good for a man in this life ; and so in praying against them , we may pray against , and deprecate that , that ( for ought we know ) may be for out good ? 2. quest. whether it be lawful to pray for outward and worldly good things , as riches , &c. since we know not , but we may pray for what is evil for us ? 3. quest. whether our being ignorant of what is good for us in this life , doth not warrant us , to undertake things , and adventure on them hand over head , or at hap-hazard ( as we say ) or at adventure , without any circumspection , consideration , prudential foresight or providential care , as in marriage , &c. why , some may say ; i know not what is good for me in this life , and therefore , let it happen how it will. so the question is , whether this truth , do not deny and destroy all care of providence ? i shall answer to these in order . 1. quest. whether , according to the truth delivered , it be lawful for a man to pray against afflictions , since he knoweth not but that he may pray against his own good . since , some by experience have found , it was good for them that they were afflicted . answ . some have bin of this opinion , that , it is unlawful to pray against afflictions ; and that it was not the errour of tertullian , to say , afflictions were to be sought for , and desired ; and said , that men ought to be so far from praying against them , that they ought to pray for them and desire them . but this i look upon , as one of his errours . i shall give an answer to the question . 1. general . 2. particular . i. general . so i answer ; that , notwithstanding it so falls out that afflictions are good for a man , yet they may be lawfully prayed against . and this truth i shall clear up to you , by four things . 1. afflictions are , in their own nature , fruits and effects of sin , and such as nature abhors ; such are sickness , poverty , all sorts of losses and crosses ; they were brought in by sin. the apostle saith , rom. 5. 12. sin entred into the world , and death by sin. death is there put for , all miseries . as life in scripture is put for all good ; so death is the topick for all miseries , being called the king of fears ; and so the king of evils , being the king of whatsoever is fearful to man , and what nature abhoreth . as death , so all evils ( as death's attendants ) came into the world by sin. sin was the mother , and afflictions of all sorts are the daughters . so then , looking upon them under this notion , as the effects of sin , they may be prayed against . when sin came into the world , these evils crowded in with it ; and when sin shall be no more , these miseries and evils shall be no more , rev. 21. 4. there shall be no more death , &c. the thred followeth the needle . sin was the needle , that drew in with it the thred of miseries and afflictions . man had never known what losses , and crosses , and miseries , and afflictions had bin , had it not been for sin. 2. afflictions of themselves , do us no good ; of themselves , they do not make a man better . the good by afflictions comes from a superiour work , from those admirable influences and concurrences of the spirit of god , on , and with , the afflictions . as our saviour said , man lives not by bread only : so , man is not amended by afflictions only . put a stone into the fire , it cometh out a stone still . no water , either hot or cold , will make a blackmore white . empty vinegar from vessel to vessel , it will be vinegar still . so , let a man be emplyed , from condition to condition , he is still the same . we know , the plough breaks up the earth , but of it self doth not better it ; it leaveth it as it was , there is nothing put in by the plough : if the husbandman dung it , and cast in good seed , when he hath broken it up with his plough , then there is like to be a harvest , else there is nothing but weeds and nettles . the plough of afflictions may break our bodies , and estates , and spirits ; but there will be no harvest without something more , without an heavenly influence ; afflictions will bring forth only briars and thorns . the expression of the psalmist , is , psal . 94. 12. blessed is the man whom thou chastenest and teachest out of thy law. it is then happy , when correction and instruction go together . 3. as afflictions are fruits of sin , and of themselves do no good ; so oftentimes , through mans corruption , they prove occasions of sin. they are so far from making men better , that they often make men worse . i have shewed before , what evils are incident , both to a state of prosperity and adversity . satan knoweth , how to make afflictions to become temptations : and therefore we find this to be the reason , why agur prayed against poverty , prov. 30. 9. lest i be poor and steal , and the name of god be taken in vain ; q. d. poverty may put me under a temptation of using unlawful means , to the dishonour of god. thus , afflictions prove somtimes occasions of sin ; and we are taught to pray , that we may not be led into temptation . 4. consider again this , that the saints and servants of god have prayed against afflictions : so , they have prayed for 1. the preventing of them , and keeping them off . 2. the removing them , and taking them off . 1. for the preventing them , and keeping them off. thus did agur , prov. 30. 8 , 9. where you have his prayer ; first , against the evils of sin , ver. 7. take from me vanity and lying . next , against the evils of affliction , ver. 8. give me not poverty . 2. they have prayed for the removing them , and taking them off . and those have done it , who got as much good by their afflictions , as any under heaven . thus david , psal . 39. 10. take away thy stroak from me . psal . 119. 22. turn away shame and reproach from me . thus did job , job 9. 34. let him take away his rod from me . job 13. 20 , 21. withdraw thine hand from me , &c. where , he prayeth for gods taking away his afflicting rod , and for his with-drawing his afflicting hand . and these two men , got as much good by their being afflicted , as ever any did . thus , in general , you see what we answer to the question , whether evils of affliction may be prayed against ? ii. we come to give a more particular answer to the question ; and tell you , that though we say , it is lawful to pray against afflictions ; yet it must be with the observation of some rules , and cautions , and directions . that , as our saviour said in another case concerning hearing ; take heed , how ye hear ; so in this case of praying against afflictions , we say , take heed how ye pray . so consider ; there is a double praying against afflictions , as i told you before : 1. for the keeping them off . 2. for the taking them off . 1. for the keeping them off . so , there is a twofold praying for the keeping off afflictions . 1. absolute . 2. conditional , and with submission . 1. absolute . when men pray , that , in no case , the evil may happen to them ; so making their will a law to god's . this praying against afflictions , is unwarrantable and unlawful . we must know ; for moral evils of sin , we may pray absolutely against , but not so against the evils of affliction . 2. there is a praying against them , that is conditional , & with submission to the will of god ; this is lawful . our saviour himself prayed that the cup might pass from him , but adds this , not my will , but thine be done . our praying against afflictions is then right , when there is a sweet submission of our wills , to the will of god : so , that though we know that afflictions are grievous to our natures ; yet , because we know not , what the decrees and purposes of god are concerning us ; and not knowing , but that he may see them good for us , and make them good to us : we do sweetly submit our wills , to the will of god , and proclaim liberty to him , to deal with us as he please . and herein is the work of grace seen , that , though nature desireth wholly to be freed from them , ( they being such things as are bitter to it ; ) yet a christian leavs himself wholly to the will of god , and saith , not my will , but thine be done . when christians see the cup of affliction preparing for them , or coming towards them , they must pray against it , only as our saviour did . it is then right , when in praying against afflictions , we pray absolutely that god may be glorified ; but for the things that concern our selves , we pray with submission to his will. thus christ did , john 12. 27 , 28. save me from this hour , but for this cause came i to this hour . father , glorify thy self . our saviour is absolute in that request of his , that his father would glorify his name , and received an answer ; but for the other request , he sweetly submitted to his father 's will. thus doth a gracious heart pray absolutely , that god may be glorified , ( let it be in relation to himself ) which way the lord please . thus in desiring freedom from affliction , though a gracious heart looks upon it as desirable to nature , to be freed from losses , and crosses , sickness , and poverty , &c : yet he looks upon gods glory as , that , that is to preferred before its own worldly welfare , ease , quiet , contentment , and comfort . whereas some may say , that agur prayed absolutely against poverty , prov. 30. 8 , 9. give me not poverty , &c. we answer , that though it looketh like an absolute request , yet it is not : if we look upon the reason of the request , vers . 9. we shall find that he prayed absolutely , only in relation to gods glory . for , the reason why he prayes against poverty , is this , lest i be poor and steal , and the name of god be taken in vain . where see , that he only prayeth against poverty upon this account , lest it might occasion him to sin , and dishonour god. agur doth not say , lest i be poor and steal , and be whipt , and stockt , or hanged ; but , lest the name of god be taken in vain . 2. concerning the keeping off , of afflictions . there is a praying either against , 1. the things themselves . 2. the evil of the things . 1. against the things themselves . for that , we say , as formerly , we ought not to pray absolutely , but with submission . 2. there is a praying against the evil of the things . so we may pray absolutely against the evil of the evils , though we may may not pray absolutely against the afflictions , yet against the sting of the affliction . the apostle paul , calleth sin , the sting of death ; and it is the sting of every affliction : and against the sting , we may pray absolutely . thus for the first , concerning praying for the keeping off of afflictions . 2. concerning praying for the taking off afflictions . so , these rules are to be observed . 1. we must not put our wills , as a law to god's . then it is right , when , while we desire god to remove the affliction , we get our hearts willing to bear the affliction , if god will have it so . 2. in praying for the removal of them , there must be a submission to the will of god , in relation to all circumstances ; to wit , the time and manner of removing . we must submit to his wisdom for the means , and be content to wait his leasure , for the time of taking them off . 3. we must choose rather affliction , than sin ; and pray more for the taking away of sin , then the taking off affliction . it was a pharoah that prayed only for the taking off of affliction , exod. 10. 17. pray to the lord your god , that he may take away from me , this death only . he was only , for having his judgment taken away , not his sin. 4. we must pray more , for god's sanctifying afflictions to us , then for his removing them from us . that the rod may do its work for which it is sent , before it be taken off ; that we may be better'd by the affliction , before we are freed from the affliction . thus in answer to the first question . chap. v. the second question . if a man know not , what is good for a man in this life ; is it then lawfull for a man to pray for the things of this life , viz. riches , & c ? since he knoweth not , but they may be hurtful for him . his prosperity may be his ruine , his table may be his snare ; and that which he thought was for his welfare , may become his trap. to this question i shall give an answer 1. in general . 2. more particular . i. in general , i answer thus : that it is lawful to pray for the things of this life ; although we know not , whether they are good for man in this life . there are these arguments to make it good . 1. riches , and health , and the comforts of this life , are in themselves blessings of god. they flow from him , who is the fountain of good ; and are , in themselves , streams that issue from that fountain , and speak his goodnesse . they are some of those things , by which , he that is good ( as the psalmist speaks ) doth good to his creatures . acts 14. 17. god left not himself without witness , in that he did good , and gave them rain , and fruitful seasons ; filling their hearts with joy and gladness . so , upon that account , they may be pray'd for . 2. the things of this life may be prayed for , in that our saviour hath taught us to pray for our daily bread. where , by bread , is meant all those good things that are necessary for this life . bread is there a comprehensive word , being the staff of life ; and so call'd the staff of bread. and by a synechodoche it is put for all , both necessary and comfortable supports of mans life . now , being to pray for our daily bread , we may pray for what is necessary and comfortable for life . 3. outward good things are necessary for our uses , and for our well-being in this world. mat. 6. 32. your heavenly father knoweth , that you have need of all these things . in prayer , there is a making known of our needs and wants to god ; not only spiritual , but temporal too ; not only those that relate to our souls , but also to our bodies . the apostle bids us , phil. 4. 6. in nothing be careful , but let your wants be made known to god. then no doubt , but we may lawfully pray for all comfortable , and suitable supplies to our wants . 4. these outward things do not of themselves hurt . of themselves they make none evil. outward things are to men , as they are to them. it is not from the things themselves , but from lusts within that they become evil. the poyson is not in the flower , but in the nature of the spider : so the evil of outward things , is not in the things themselves , but from our lusts , that turn them into evil. it is not mens possessions , but mens corruptions that make them to become evil to them . when a mans table comes to be his snare , the creatures are not to be blamed , but a mans own lusts . the apostle , 2 pet. 1. 4. speaks of the corruptions that are in the world through lust . the world , and the things of the world are the object ; but the cause why they become evil to us , is lust . the fault , why men are covetous , or sensual , or effeminate , is not in gold , or wine , or women ; but in mens sensual affections , and naughty dispositions . so it is observable , when st. john , 1 john 2. 16. doth sum up , what of the world is opposite to the love of god , he doth not name the objects , but the lusts . he doth not say , what ever is in the world is pleasure , or honour , or profit ; but he names , the lusts of the eye , the lusts of the flesh , and the pride of life ; and these are not of the father , but are of the world. ( i. e. ) these are not of god , as riches , and honour , and outward things are ; but of that world , that man hath made within himself , by his own corrupt desires , and sensual lusts and affections . by this you see , the evil is not in the things themselves , but in our selves ; we find , they are such things as are consistent with grace and holinesse . we read of abrahams and jobs wealth and riches . st. austin , speaking of these worldly things saith , dantur bonis ne putentur mala , dantur malis ne putentur summa bona . it is a certain truth , that god never giveth any thing in it self evil , to those that are good ; so , neither doth he give the chiefest good things , to those that are evil. so that when these things become evil to men , it is from a mans own corruptions . when men make these things , the bellows of pride , the fewel of uncleanness , the instruments of revenge ; this is not from themselves , but mans making use of them for such ends , for which they were not ordained . so when the gospel calls upon us , to renounce the world , the meaning is not , that we should cast the things of the world out of our possession , but out of our affection . to be rich , is not inconsistent with religion , it is mans abusing of riches , &c. that makes them evil to us . 5. the things of this life , may be helps to christians , to further them in doing good : though they be seeming hindrances ; yet , by a wise improvement , they may become great advantages , for the performing of works both of piety and charity . if a man have but the art , of placing these things aright , they may help a man toward heaven . as we see it is with a trunk of mony ; let a man put it upon his head , it boweth him down ; but let him put it under his feet , it lifteth him up . 't is the apostle's command , in 1 tim. 6. 18. to those that are rich , that they be rich in good works ; letting them know , that they have an opportunity put into their hands , of doing good with their wealth . see what our saviour saith , luke 16. 9. make you friends of the vnrighteous mammon . but , why doth our saviour call it , the unrighteous mammon ? not because riches are so in themselves , but because of mens either evil getting , or using of them . q. d. things that many men abuse , and so make them the riches of iniquity ; may be so imployed , as to be helps to further good . and therefore , it was a hard saying , and censure of a father ( although i confess it is sometimes true ) omnis dives aut iniquus , aut iniqui haeres , every rich man is either an oppressor , or the son of an oppressor . 6. wealth and riches , and the things of this life , are the things that come within a promise . it is said of him that feareth the lord , psal . 112. that wealth and riches shall be in his house ( i. e. ) when god seeth it good for him . for all temporal promises must be understood with an exception . the rule is this , concerning such promises , that they do not intimate what ever shall be , but what ever befalleth a godly man shall be a blessing . the fruit of a promise , shall not be the fruit of a loser providence ; but to a godly man , they are the fruits of a promise , and therefore may be prayed for . thus for the answer in general . ii. the particular answer is this . though we said , and have shewed , that it is lawful to pray for outward things , yet it must have its rules and limitations , and that upon this ground , that we know not what is good for a man in this life . concerning praying for outward things , we must know this , they must not be prayed for ; 1. absolutely . 2. ultimately . 1. absolutely . in praying for outward things , we must not pray for them , but with a submission to the will of god. in praying for them , we must take need of making our wills a law to god's . for , as i shewed you before , that the evils of this life , are not evils to be absolutely prayed against ; so neither are the things of this life , absolutely to be prayed for . then it is right , if , when you are begging of them , you can find in your heart to be without them , if god will have if so . as for those good things that relate to another life , they are to be absolutely prayed for ; but , for the things of this life , we are not to do so ; we must not so desire them , as not content to be denyed . this was rachels sin , in her desire of children , give me children or else i dye . she would have no nay , but she must have children , and she payed dear for it , for she died in child-bearing ; she would die if she had not children , and she died in bringing forth a child , whom she called benoni . thus israel would have no nay , but they must have a king. and thus the hearts of many , are so set upon the things of this life , that they cannot brook a denial of them ; and think god doth not love them , if he do not grant those requests they make for them . 2. in praying for outward things , as you may not pray for them absolutely , so you are not to pray and seek for them , ultimately , but to make them subordinate to gods glory . it is lawful to pray for health , and wealth , and the good things of this life ; but it is to be done , with a respect to the glory of god , that we may be enabled the better , to serve and honour him with them ; and not that our sensual desires , and sinful lusts , may be satisfied , jam. 4. 3. the apostle telleth us , of some that did ask ; but he telleth us , that their end was not right ; for they did ask , that they might consume it upon their lusts . this asking is evil and unlawful . how many are there , that would have god bestow that upon them , that they would bestow upon their lusts , as health , and long life ; that they may live the more pleasantly , wealth , that they may fare deliciously every day ; great estates , that they may raise themselves and families , that they may be some-body in the world , and may lord it over others . it is not right , when men desire outward things , that they may live more comfortably , and not serve god more chearfully . quest. but some may ask , how may i know , in praying for the things of this life , that i have a respect to gods glory ; since the heart of man is so deceitful ? answ . by these things , it may be known . 1. he that makes gods glory his end , in seeking these things , is as much in begging grace to use them for god , as he is to have them . where the desires of a man , after these things , are right , they are not single desires after the things themselves , but conjoyned and coupled with desires of grace ; whereby he may be inabled to serve and honour god with them . this is his most earnest request , that , if god put any such price into his hand , he would give him a heart to make use of it for his glory . prov. 3. 9. honour god with thy substance . so , this is the great request of those that eye the glory of god , in their begging the things of this life ; that , if god see it good to bestow those things on them , that he would give them to honour him with their riches , with their health , and with all their worldly enjoyments . when it is otherwise , our praying for them is not right . there are many that only look after the things themselves , but never begg for grace , by which they should make a right improvement of them . then it is right , when a man desireth rather to be denied the things themselves , than grace to use them ; when he can say , lord give me not riches , give me not honour , give me not worldly possessions , if thou do not withall give me a heart to use them to thy glory . 2. this speaketh it , when a man can take a denial , and be content to go without them , when god will have it so . this sheweth man's respecting the glory of god , above the things themselves . such an one sits down contented , when god is pleased to cross his desires , and to deny him his requests : when he beggeth health , and wealth , and the good things of this life , and is denied ; he layeth his hand upon his mouth , and concludeth , that , god did not see those things to make for his glory , nor for the good of him that begged them . we read of balaam , num. 22. when he was sent for by balak , that he gave out , he would not eye the offers that balak made him , but only the command of god. yet , when he was told , he should not go , he enquires again , and again , till at last god bid him go ; which shews , he eyed more the promotion and advancement he expected from balak , then the command of god. so some , in seeking the things of this life , are so impatient , that , though the lord have denied them once , and again , yet they will be asking them again ; it is good for men to do so , in seeking after the things of another life , but not in seeking after the things of this life . 3. this speaketh it , when , in praying for the things of this life , he prayes only for such a measure and proportion of them , as may least expose him to sin . by this , a man shews , in seeking of them , he hath en eye to the honour and glory of god. such an one seeks not great things for himself , but only what is convenient . it was agur's prayer , prov. 30. 8. that god would feed him with food convenient . if you ask , why he prayed for convenient food , and a convenient estate , the reason was this , because he saw danger in extreams ; in poverty on the one hand , and riches on the other . he saw , to be very rich , or very poor , was very dangerous , and would put under great temptations . q. d. lord i would not be rich , because it is hard to be rich and good ; and i would not be poor , because it is hard to be poor , and not to sin . therefore he prayeth for such an estate as did best suite with holiness , and would least expose him , to temptations unto sin ; this speaks his eying the glory of god. he prayeth against riches , and abundance , but it is not upon this account , because they may make a man envyed , or cause cares and troubles , for he that encreaseth riches , increaseth them : but it is purely upon another account , ( viz ) the glory of god , as appears by his reason given , vers . 9. lest i be full and forget thee , and say , who is the lord ? which shews , that it was gods honour and glory , that he did respect . so when he prayeth against poverty , he doth not make this his reason , lest i be despised and trodden under foot , but , lest the name of my god be taken in vain . so that what he prayed for , was in relation to gods glory . so it is with him that eyes the glory of god , in seeking the things of this life ; he seeks not great things for himself , but only what is proportionable and convenient . he knows , a shoo too big for his foot , may hinder him in going , as well as a shoo that is too little : a staff , you know , is a help to a man when he walketh ; but a bundle of staves , both hinder and burden . it is good for men , in seeking the things of this life , to seek only what is fit and convenient , that they may be the better fitted to be serviceable to their god , and to run the race that is set before them . suppose a man were to run a race , and many suites were laid before him to take his choice , some of cloth of gold , &c. he would not choose the most gorgious , but the most convenient , lest otherways he lose the race . quest. some may ask , what is a convenient estate ? answer : 1. that which nature requireth . nature is content with a little . it was the saying of a wise man , he that liveth according to nature , will find a little , enough ; and he that liveth according to opinion , will never have enough . and it was the saying of a gracious man , having food and rayment , let us therewith be content . 2. that is convenient , that is suitable to the estate wherein god hath put us . some need not so much as others do ; and it is their happiness , if they knew it ; as it is for a man to see without spectacles , and to walk without crutches . it was the saying of socrates , when he saw great riches carried through a town , how happy am i , that i can live without all this ? 3. that is convenient , that is requisite for the comfortable maintenance of our families . the apostle saith , he that provideth not for his own house , is worse than an infidel . yet solomon saith , there was a man , that had neither son , nor brother , and yet there was no end of his labours . 4. this speaketh our respecting gods glory , in our seeking the things of this life , our using the things for god , when he hath bestowed them on us , and hath granted us our desire . do you not spend them upon your lusts ? do you not say to the wedge of gold , thou art my confidence ? do you not make them the fuel for lusts , and instruments of revenge ? you may know , what your hearts were in desiring them , by the use you afterwards make of them . remember , lust is an earnest craver ; and will pretend , that what it beggs , is for god , till it hath what it desireth . it is good for christians then , to put the question to themselves , what god hath the more from them , for that they have received from him ? to close up the answer to this question ; let me tell you , although it be lawful to pray for the things of this life ; yet not principally and primarily , but with respect to the inferiority of their nature and uses . remember still , these are not the cheif things to be sought after . mat. 6. 33. seek first the kingdom of god , &c. we ought , in our prayers , to give the precedency , and preeminence to spiritual good things . heavenly things are to be preferred before earthly ; and we are to place them in our prayers , as god hath placed them . though we may lawfully pray for the things of this life , yet we pray unlawfully , when we are more earnest for them , than for the things that relate to another life . god took it well from solomon , when he was left to his choice , and bid to ask what he would , he only asked wisdom . he did not ask riches , nor long life , nor the life of his enemies . yet god gave him those . the way to have the things of this world , is , chiefly to seek after the things of another world. these things you may pray for absolutely , viz. grace , and an interest in christ , and pardon of sin , and all soul-mercies ; and all the good things that relate to another life . we read of some , in hos . 7. 14. that howled upon their beds , for corn and wine . those were the things they only sought after ; and their prayers was but a brutish crie , compared to the howling of a dog. a gracious soul pants after the things of another life , when others pant only after the things of this life . the prophet speaks of such , amos 2. 7. who pant after the dust of the earth : but david's soul panted after god , psal . 42. 1. so panteth my soul after thee , o god. then it is right , when we pray for the things of this life , with a serious consideration of their lowness , and baseness , and inferiority , being compared with the things of eternity , and another life . thus for the second question . the third question , is this : whether our being ignorant of what is good for us in this life , doth not warrant to adventure on , and undertake things ( as we say ) hand over-head , or at all adventure ; without circumspection , consideration , prudential foresight , or providential care. as in the business of marriage , and of managing all our businesses and affairs in this life . some may say , i see i know not what is good for me in this life : and therefore , the thing i am about , notwithstanding all my prudence , and care , and circumspection , may ( for ought i know ) be for evil to me ; and , without all this care and circumspection , may be for good to me . so the question is , whether this truth doth not destroy all prudential and providential care about the management of the affairs of this life . answer . no such matter : it makes nothing against that . and that , we shall shew in these following propositions ; which i shall briefly name . 1. divine providence doth not destroy humane prudence ; which is so much commended by solomon , in his book of the proverbs . 2. gods providence doth sometimes make up mans improvidence . but that is no warrant at all , for a man therefore to be improvident . 3. it is a tempting of god , when we neglect the means , for bringing to passe the end. 4. it is creating crosses to our selves ; and , for which we must only thank our selves . we are not called to bear crosses of our own making , but of god's sending . 5. it is made one of the characters of a righteous man , that he guides his affairs with discretion , psal . 112. 5. 6. there is almost a whole chapter spent in the commendation of a virtuous woman's prudential and providential care in providing for her husband , children , and family ; as you may see , prov. 31. 7. such a conclusion would justifie that prophane saying of some , that if they are ordained to be saved , they shall be saved , let them live as they list . these separate between the means and the end. when as god hath appointed the means as well as the end. so do such , in respect of the affairs of this life ; that lay aside prudence , and say , if god see it good for me , it shall be good. thus for the third question . chap. vi. the application . 1. it is useful by way of information . if this be true , that no man infallibly knows what is good for a man in this life ; why , then it is not to be wondred at , that we find men so wofully mistaken in their judgments , about conditions , and god's outward dispensations . the prophet speaks of some , that call evil good , and good evil : so man , through his ignorance , of what is good for him in this life ; is apt to think that condition good for him , that is evil ; and that condition evil for him , that is good . we read job 11. 10. vain man would be wise . so , ignorant man would be thought wise , in the knowing of things that are above him , and beyond his line , and that come not within the sphear of his knowledg . though he know not , how to make a judgment of conditions , yet he will be offering at it ; nay as confidently undertake it , as astrologers and gypsies do , to tell people their fortunes . but we may say of men in this case , as the apostle doth of those , rom. 1. 22. professing themselves to be wise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became fools . so while men profess themselves to be so wise , as to know what is good for a man in this life , they have but shewed themselves fools ; as hath appeared by their gross mistakes about conditions . the heathens of old , though they thought themselves wise , yet shewed themselves fools in their opinions , concerning the chiefest good , ( which did amount to the number of 288. ) and such fools do men shew themselves in their opinions , concerning inferiour good things , and what is good for a man in this life . but , as the lord saith of the customs of the people , jer. 10. 3. that they are vain : so , may we say of the opinions of people , concerning conditions . solomon speaks of some , eccles . 7. 10. who would undertake to make a judgment of times , and did ask , why were the former times better than these ? but solomon telleth such , they did not enquire wisely concerning them . ( i. e. ) they were but fools in thinking so . so there are many that inquire not wisely concerning conditions , and what is good and evil for a man in this life . i shall acquaint you with three sorts of persons , that are thus mistaken about outward conditions . 1. some there are , that , looking upon honour and riches , and such things as are in themselves good , from thence conclude , they are things good for them ; and if they have them , conclude it is well with them . 2. some there be , who looking upon afflictions , as things evil in themselves ; conclude from thence , that it is evil for them in this life , that they are afflicted . 3. some there are , who hearing that it hath been good for some that they have been afflicted , do from thence conclude , that , because they are afflicted , their condition is good . thus there are some , that think the better of themselves , for their being afflicted . i shall speak somewhat , to shew , how all these may be mistaken . 1. for the first . some there are , that think , because honour , and riches , &c. are good things in themselves , that therefore they are good for them . give me leave to shew you , how wofully such persons may be mistaken in doing of it . i shall present you with some of those false grounds and principles , upon which such go , who make such a judgment ; ( viz. ) four , 1. that must needs be good for a man in this life , that is in it self , and in its own nature good . 2. that must needs be good for man in this life , that suits with , and answers to , a mans desires . 3. that must needs be good for a man in this life , that hath been good for others . 4. that must needs be good for a man in this life , that god gives and bestows upon a man in this life . i shall spend a little time , in the examining these grounds , to see whether such a conclusion may be built upon them . 1. the first is this . that must needs be good for a man in this life , that is in it self good . answ . it follows not : that which is good in its self , may be a convenient good for me , or you , or other . that , that makes a good thing , to be a convenient good to us , is its suitableness to , and agreeableness with , our constitutions , spirits , and dispositions . here is the mistake of many , that when they hear , that honour , and riches , &c. are things good in themselves , they presently conclude they are good for them ; without considering , whether they are a convenient good , never examining how they suit with their spirits and dispositions . the apostle , speaking of the creatures , that god hath made and ordained , for the nourishment and preservation of mankind , telleth us , 1 tim. 4. 4. that every creature of god is good : so , flesh is good , and fish is good , and wine is good ; yet we know , it may not be good for some to eat fish , & for some to drink wine ; wine , that is in it self good , yet it is not good for him that is in the fit of a feaver . so that here lieth the mistake , men distinguish not , between what is good in it self , and good for them . thus it is with most ; they look upon the things of this life , without themselves , but look not inward upon their own spirits and dispositions ; which agur no doubt did , when he prayed against riches , and that god would feed him with food convenient . 2. consider this , that a thing may be good in it self , that may become evil to a man in this life , through his abuse of it ; and therefore it followeth not , that , that is alwayes good for a man in this life , that is good in it self : things good in themselves , may through mans corruption be abused . the apostle jude , speaketh of some , that turn grace , into wantonness : and if the corruption of man may rise so high , to abuse that , that is placed in the highest rank of good things ; then much more , to abuse those good things , that are of a lower and inferiour nature . it is observable , that we are most apt to offend in licitis , in those things that are in themselves lawful ; because we are there least suspicious of danger . we suspect not the things , because they are in themselves good , which , through our abuse of them , become evil to us . the flowre is in its own nature , sweet and good , but through the venemous nature of the spider , what is drawn from it , is turned into poyson . so it is in this case , mens corruptions make those things evil and poysonous , that are in themselves good . we must know , outward things are to us ▪ as we are to them ; our outwards , are according to what our inwards are ; things good in themselves , become evil to us , when through our corruptions , they are made to be but food and fewel for our lusts . it may be said of many , it was ill for them , that they were so great , and so rich ; had they not been so , they had not been so bad , and so wicked . solomon saith , the prosperity of fools , destroyeth them . one of the fathers , wrote thus to one , monacho fervido , abbati tepido , episcopo frigido , archiepiscopo dissoluto . to the zealous monk , the luke-warm abbot , the cold bishop , and the dissolute arch-bishop . thus we see , that some are the worse for their outwards . thus for the first ground of mens mistakes about conditions . now for the second . 2. ground of mens mistakes about conditions , is this , that must needs be good for a man in this life , that pleaseth him , and suits with his desires . and hereupon many do infer this , that it must needs be good for them in this life , since it is that they desire . now i shall shew you , how wofully-mistaken such persons may be concerning their condition , that say , it is as i would have it . consider this , that a man's having what his heart desireth , doth not at all , speak the person good . for we shall find , in psal . 73. that those were as bad , as bad could be , that yet had what heart could wish . it doth not alwayes speak , that that is good for us , which falleth out according to our desires . mens desires may be corrupt , and inordinate , and carried out after things that are evil for them . we read of the israelites , psal . 78. 29. they required meat for their lusts , ( and see what followeth ) they had their heart's desire . but by the event , you will find , it was not good for them . so by this you see , this is a false ground that men go upon , in making a judgment of conditions . and this the very heathens saw by light of nature . philip of macedon , had on one and the same day a son born ; the winning of a prize , by his chariots , at the olympian games ; and a victory his army had the same day obtained . he was so daunted with the news being so good , that he feared a mischief would ensue ; and therefore desired the gods , to mix some adversity with it . remember , the things of this life , though they suit with our desires , are so far from being good for us , that it were good for us sometimes , that our desires were not granted . how many are there , that have blessed god for such a providence ! providence doth sometimes cross a man , and turn him out of the way of his desires , for his good . as possidonius , in the life of st. augustine , hath a memorable story , he going to visit a place , with his guide , mistook his way , and so escaped the hands of some bloody donatists , that lay in wait to take away his life . god sometimes leads his people , out of the way of their desires , for the avoiding of some danger , that may lie in the things desired . thus for the second ground , upon which men go , in making a judgment of conditions . 3. ground upon which men go , in making a judgment of conditions , is this : that must needs be good for a man in this life , that hath been good for others . if they were good for abraham , &c. why may they not be good for me ? and here i shall shew you , how upon this ground many are wofully mistaken about conditions . it follows not : i told you before , that the things of this life , are so to us , as we are to them . those godly men that had those things , had hearts and spirits fitted for them . it doth not therefore follow , that we have . it is , as if a man should say , this shoo fits such and such a mans foot , and therefore it will fit mine . we are not to look so much upon the condition , as the graces that belong to the condition . had abraham a prosperous condition ? consider withal , what graces he , and others had , and see whether you have the same . there are prosperity-graces , and adversity-graces ; without which , neither prosperity or adversity is good for a man. the condition was not simply good for them , but as they were furnished with such graces as made them fit for their condition . in a word , consider this , the things of this life , as of themselves , they never did any man hurt ; so , let me tell you , of themselves they never did any man good , i say of themselves . their doing a man good , cometh from a higher good ; and that is , grace to improve them for the glory of god , and our own and others good . there was never any man made better , by his being rich ; but many that have been rich , have been the better for their being gracious , with their being rich. 4. ground that men go upon , is this : that must needs be good for a man in this life , that god bestows upon a man in this life . but honour , and riches , &c. are god's gifts and dispensations ; therefore must needs be good for a man in this life . we shall a little examine this ground , and shew how men may be wofully mistaken , that from those premises make such a conclusion . their mistake lieth in this , their not considering , how god is said to bestow these things . 1. they distinguish not , between what god giveth ex largitate out of his bounty ; and as he is good to all : and what he giveth ex promisso , by promise . and the not considering of this , is one great cause of mens being mistaken , in making a judgment of a prosperous condition . so that , as our saviour told the sadduces in another case , that they did erre , not knowing the scriptures , nor the power of god. so we may say of these , that they erre , not knowing the scriptures , and the intentions of god in the bestowing outward things . while a man hath the things of this life , bestowed on him by god , only out of bounty , he cannot say , they are good for him , till he find , they come in by covenant and promise , as i shall shew you more largly afterwards . when esau asked jacob , whose children are these ? he answered , these are the children that god hath graciously ( or , in mercy ) given me . no man can say , these are the riches , and this is the prosperity that god hath in mercy given me , till he finds they flow from another fountain , than that of general bounty . luther said of the turkish empire , that , how great soever it was , yet it was but a crust , that the great house-keeper had cast to a dog. remember , it is the covenant that forms a mercy . 2. they distinguish not , between things in the dispensation , and in the intention of god. hence ariseth the mistake . many judg of the intention , by the dispensation ; and if such things be dispensed , that be in themselves good , they presently think they are intended for good to them . whereas , solomon telleth such , eccles . 9. 1. no man knoweth love by any outward thing , &c. not by riches , nor honour , nor by outward prosperity . gods hand , and gods , heart doth not alwayes go together . his hand may seem to make for men , when his heart is against them ; as on the contrary , his hand may seem to be against men , when his heart is not . we read , jer. 32. 41. when god said , he would do his people good , he would do them good with his whole heart , and with his whole soul. we find , psal . 78. 29. god gave the israelites their heart's desire , they had what they would ; but see what followeth , while the meat was yet in their mouths , the wrath of god came upon them . remember this , the best good things of this life , may be bestowed in anger , hos . 13. 11. i gave them a king in mine anger . 3. they distinguish not , between gods giving hand , and gods sanctifying hand . between the things given , and grace that fits for the using of them . god sometimes gives the things , when he gives not the grace to make a right use of them . there are some , who , if they find but a giving hand , look no further , whether there be a sanctifying hand , or no. know this , while you look upon a giving hand only , you can never make a right judgement of a prosperous condition , till you look upon the other hand , viz. the sanctifying hand . till you find , that with prosperity , you have also prosperity-graces given too . 4. they distinguish not , between what cometh in by a permissive providence , and by an approving providence . as there is gods permissive and approving will , so it is in respect of providences , as relating to the good things of this life . some men have them onely by a permissive providence . some there are that god maketh rich , as it is said , god made abraham rich ; some god permits to be rich , and hindreth them not . thus , some by sinful , and unjust , and unlawful means , get the things of this life , when god approves not of it , hos . 8. 4. god saith , they sett up kings , but not by him ; and princes , but he knew it not . the meaning is , that he approved it not . there is a disposition in men , ( what course soever they take to compass the things of this life ) to draw god unto a liking , and approbation of what they do , ( let it be never so unlawfully done ) as those , zach. 11. 5. blessed be the lord , for i am rich. how much do men father upon god , as his gifts and blessings , which they have got by their own injustice and oppression ? object . but some will say , is it not the blessing of the lord that maketh rich ? and , if i am rich , must i not say , it is by the blessing of the lord ? answ . it is true , and the place , is , prov. 10. 22. the blessing of the lord , it maketh rich , and addeth no sorrow with it . this is a truth . and yet it followeth not from hence , that , those that have riches , and outward things , have them as a blessing . this will appear , if you consider , what is meant by rich in the text ; it is not the having the things , but comfort , and contentment , in the things , that speaks men rich. so you find , the latter words in the text are exegetical , and expound the former , ( viz. ) he addeth no sorrow with it . there are three vultures that commonly feed upon a rich mans heart , ( viz. ) care in getting , fear in keeping , and grief in losing . but now the blessing of the lord , driveth away all these . so that it doth not follow , that the bare having of the things , is the blessing , but the having the riches of contentment with them . so that the meaning is this , that it is the blessing of the lord , that gives comfort and contentment with the things ; and this is that indeed , that speaks a man truly rich. many have gold and silver , and possessions in abundance , and cannot be said to be rich , because they have not the comfortable use of them , and contentment with them . so that it is the comfort and contentment , that is that blessing that maketh rich. thus i have examined the grounds , upon which many go , in making a judgment of a prosperous condition . and from all that hath been said , their mistakes will appear , by considering of these following queries . 1. who knoweth , or can say , that those things are good for a man in this life , that bad men have had , as well as good ; and for the most part , the greatest portion of them ? upon this ground , the very heathens were drawn to a contempt of those things , because they saw , that for the most part , they were in the hands of those , that were the worst of men . seneca could say , who would esteem of riches and honours , when he seeth them cast , in hoc coenum in has sordes , upon such dung-hills ; speaking of honours conferred upon sylla . who would esteem of beauty , ( saith another ) which a whore may have , as well as an honest woman ? jer. 12. 1. the prophet observed , that the way of the wicked did prosper . and psal . 73. that the worst of men , had waters of a full cup wrung out to them , and had what heart could wish . 2. who knoweth , or can say , that is good for a man in this life , that never made a man good ? where is the man that can come forth and say , that his riches and honours , did ever change his heart or reform his life ? 3. who knoweth , or can say , that those things are good for a man in this life , that have made many men worse , through their abuse of them ? to how many have they become a trap , and snare , and occasions of sin ? how many men hath prosperity undone ? nehem. 13. 20. did not solomon , king of israel , sin by those things ? yet among many nations there was none like him , beloved of his god. how conscientious was david , when he was david the persecuted ? but how careless , when he was david the king ? it is observed of rome , that it was never more wicked , then when it was most flourishing . and it is observed of the church , that it had least purity , when it had most outward prosperity . 4. who knoweth , or can say , that those things are good for a man in this life , that are things so uncertain ? they come and go , pass and run , like a river . the apostle calls them uncertain riches , 1 tim. 6. 17. solomon telleth us , they make themselves wings , and fly away . prov. 23. 5. yea , their being is so short , that they are said not to be ; for so saith solomon in the same vers . why wilt thou set thy heart upon that which is not ? 5. who knoweth , or can say , that is good for a man in this life , that cannot in the least cure a mans vanity , or adde any thing of worth , or excellency to him ? when he hath all the things of the world , yet he is still but vain and empty man ; he is still adam , weak , frail , fleshly , and still vain . hence it is , that solomon sheweth , that riches cannot be a mans happiness , eccles . 6. 10. that which hath been , is named already , and it is known that it is man : ( i. e. ) call him what you will , great , or rich , or honourable , yet he is man still , ( i. e. ) crazy , frail , mortal man ; outward things do not amend his nature and constitution . this the psalmist telleth us , psal . 39. 5. surely , every man at his best estate , is altogether vanity . at his best estate , let him be never so happy , in respect of worldly estate , yet it doth not cure his vanity , he is still but vanity . 6. who knoweth , or can say , that that is good for a man in this life , that will do a man no good in the time of his greatest need , and straits , and exigencies ? prov. 11. 4. riches profit not in the day of wrath. and we have seen this made true in the former dayes of common calamity . in all changes , we have seen , the greatest , were the greatest sufferers . great winds , shake most the tallest cedars , and throw down the strongest oakes . we read , 2 kings 24. in that captivity , the richer jews were carried away , when the poorer sort were left to till the land . 7. who knoweth , or can say , that that is good for a man in this life , that fills the life with so many cares , and exposeth to so many dangers , and troubles , and disquietments ? how many are there , whose wealth hath cost them their lives ? it had bin good for naboth , he had had no vineyard . and it was said of the roman emperours , that they got nothing by their advancement , but ut citius interficerentur , that they might be killed the sooner . how many men are there , that had been happy , had not their prosperity destroyed them ? and this is another argument , that solomon useth to prove , that a mans happiness lyeth not in riches . as you may see eccles . 6. 11. seeing there be many things that increase vanity , what is man the better ? so , how can those things , that increase cares and troubles , make man the better ? psal . 39. 6. man disquiets himself in vain ; he heapeth up riches , and cannot tell , who shall gather them . nay , solomon tells us , eccles . 5. 3. that he had seen riches laid up for the owners , to their hurt . antigonus said of his crown , that if a man knew what cares were wrapt up in it , he would not think it worth taking up . nay , one saith of life it self , nemo vitam acciperet si daretur scientibus . 8. who can say , that is good for a man in this life , that makes the entrance into eternal life so difficult ? this our saviour sheweth , luk. 18. 24 , 25. that it is hard for a rich man to enter into heaven . nay , he makes it not only hard , but in a manner impossible ; when he saith , it is easier for a camel to go through the eye of a needle . our saviour meaneth it , of those that have riches , and trust in them . thus for the first sort of persons , who think , it is good for them in this life to have prosperity . chap. vii . 2 there are some think , afflictions are ill for them in this life ; and conclude , it is ill with them , because they are their portion in this life . i am now to shew you , that many are wofully mistaken in that . i shall name to you five things , that men look upon as evil for them in this life . about which they may be deceived ; and they may be for good to them . 1. god's hiding his face from them . 2. god's suspending , and deferring his answers to their prayers . 3. god's denying their particular suits . 4. god's depriving them of many dear comforts . 5. god's exercising them , with many sad , and great afflictions . we shall a little consider of these things ; and whether men may not be mistaken about them , and take them to be evil for them , when they are not so . 1. many think this evil for them , to have god hide his face from them . and indeed , we find the godly in scripture , complain of it , as one of the sadest things . yet let me tell you , such desertions , and the withdrawings of the light of gods countenance , for a time , may be for good. that as christ said to his disciples , it is good for you that i go away . so it is sometimes good for the people of god , that he turns his face away . although it is not a pleasing good , yet it may be a profitable good . 1. by way of correction . the father's frowns are sometimes necessary , though the children will not say so . the sleighting of divine favours , causeth god to withdraw his favour , by way of correction . 2. by way of instruction . so his hiding his face from his people , teacheth them these things . 1. where their strength lyeth ; that in his light , they see light : that he is the fountain of comfort , and that the happiness of lower spirits , lieth in him , who is the chief of spirits . how know you , that the branch of the tree hath nourishment from the root ? pluck it away from the tree , and it suddenly withereth . let but the nurse , leave the child to it self , and it quickly falleth . 2. it teacheth men to prize god more , and to long the more after him. as in the nothern parts , where the sun is long absent , people will get upon the tops of the mountains , to espie and discover its arising ; and happy is he , that can first see it . for this end , god sometimes hides his face , that his people may with more longing , look after the breakings forth of the light of his countenance . 3. by way of prevention . so god hideth his face . 1. to prevent pride , and to keep his people humble . 2. to keep them from trusting in habits of grace . 4. by way of probation . so by this , god tryeth his concerning two things . 1. whether they can love a hiding god ? 2. whether they can walk dutifully , when god walketh strangely ? isa . 8. 17. i will waite upon him , that hideth his face from the house of jacob. he resolved to walk dutifully , though god walked strangely . thus you see , that gods hiding his face from his people , may be for good. 2. a second thing , that many look upon as evil for them , is , god's suspending , and deferring answers to their prayers . of this , the godly have complained in scripture , that they did cry , and god did not hear . and yet let me tell you , this may be for good. 1. to make his people to be more earnest suitors at the throne of grace . as we read of the blind man in the gospel , when he cryed to christ to have mercy on him ; and being rebuked , he cryed the more earnestly . 2. to make the mercy , the more welcome when it cometh . merchants look for the greatest return , by that ship that is longest abroad . god keeps a mercy the longer in his hands , to enrich it the more ; and to send it forth , as a bride adorned for her husband . one cluster of grapes , when ripe , is better then many when they are green and sowre . abraham waited long for a son ; but it was , that his son might be the greater blessing to him . 3. this is that , some look upon as evil for them in this life ; gods denying them their particular suits . god is pleased sometimes , not only to delay his answers to our requests ; but also to deny them : and yet this may be for good . god alwayes heareth his people , and answers them for their profit , though he doth not alwayes answer them according to their wills . as the physitian hears the patient's request , non ad voluntatem , sed ad sanitatem ; he respects not so much the patient's will , as his health . the patient calleth for drink , but the physitian gives him a sirup , or a julip , which is better . we many times , like the sons of zebedee , ask we know not what : instead of bread , we sometimes ask stones . god hears to our profit , and answers , though not alwayes according to our wills . upon this account , abrahams request , on the behalf of ishmael ; and moses request , to enter into the land of canaan , were denyed . yet they were heard in another thing , and their requests granted in another way . 4. this is another thing , that men look upon as evil for them ; gods depriving them of many dear comforts : as when he takes away a wife out of our bosoms , or breaks an olive branch off from about our tables , &c. this is lookt upon by us , as evil , and yet it may be for good . 1. it may be to make us to live more to him , and to lean more on him ; and to seek for that in him , which we sought in the creature . god sometimes pulleth away our worldly stayes and props , to make us depend more on him , in whom our strength and comfort lieth . 2. he sometimes takes away our comforts , to return them better , as he did jobs . gods pulling down , is sometimes for this end , to build up better . to make that of marble , that before was but of brick . he sometimes takes a comfort out of our hands , to deliver it again to us , with interest and advantage . 5. some look upon this as evil ; gods exercising them with many sad and sore afflictions . and some of the grounds that they go upon , are these : 1. that afflictions are arguments of divine wrath. 2. that they are useless . 3. that they are bitter , and burthensom to nature . 4. that they are the fruits of sin. we shall examine these grounds , on which many go , in making such a judgment of an afflicted condition . 1. say some , afflictions are arguments of divine wrath , and divine hatred ; and therefore not good for man in this life : since such , as upon whom afflictions fall , are as it were marked out by god , as the objects of his hatred . now let us a little examine this , and search whether it be so ; and upon serious and strict examination , we shall find , it is an error , being contrary to scripture-truth , eccles . 9. 1. they who say so , condemn the generation of the just ; we finding , that most precious saints , whom god tendred as the apple of his eye , have seen and felt , great afflictions . noah , who found grace in the eyes of the lord , yet saw a world drowned . job , of whom god gives a most high character , for his piety and uprightness , was stript of all to a shoo-latchet . david , a man after gods own heart , was bred up in the school of affliction . yea , jesus christ himself , who was the beloved son , yet was , vir dolorum , a man of sorrows . you shall find , that to some , the scripture makes afflictions to be arguments of divine love , prov. 3. 12. whom the lord loveth , he correcteth , as a father doth his son , in whom he delighteth . and jesus christ speaketh of them , as arguments of love , rev. 3. 19. as many as i love , i rebuke and chasten . it is true , god delights not in afflicting ; but he loves his children ; and that love moves him as a father , to correct and afflict them for their good. he were a cruel father , that would suffer his child to die for want of a little physick . so that it is a grosse mistake , to think that afflictions are always the wounds of an enemy . but of this , more shall be spoken afterwards . 2. some have this conceit ; that an afflicted condition is an useless condition ; and therefore not good for a man in this life . they look upon afflictions as things that a man may be very well without . we shall a little examine , whether this be true , or no. many indeed say , concerning afflictions , as those did concerning nazareth , can any good come out of nazareth ? so , can any good come out of afflictions ? we must know , that afflictions are as necessary for us , as our daily bread. it is strange , yet it is true , these thorns will bear grapes , and these thistles will bear figgs : and there is a day , when the saints of god shall say , they could not have been without such and such afflictions ; and that it was good for them that they were afflicted . some trees there are , whose root is bitter , yet their fruit , sweet . a natural eye seeth no good in them , and tastes no sweetness : and indeed , the spiritual man , doth not always , at present , discern what advantage cometh by them . we must know , those creatures that we look upon as venemous , and noxious , are yet useful for some ends , and some respects : thus , even toads , &c. the skilful apothecary knoweth how to make vipers and scorpions , medicinal . enquire of the saints of god , and they will tell you , from their own experience , what good afflictions have done them ; and that they were chastned for their profit , heb. 12. 10. afflictions seem to be but dry rods ; yet , like aaron's rod , they have found them bringing forth both blossomes , and fruit. 3. some say , afflictions are bitter , and burthensom to nature ; and therefore conclude , they are not good for a man in this life . we shall a little examine this , to see whether there be truth in it . the premises are granted , that they are bitter and grievous to flesh and blood ; and the apostle grants it , heb. 12. 11. but the consequence is denied , that what is bitter and grievous to flesh and blood , is therefore evil for a man in this life . and therefore we are to distinguish , between what is toothsom , and what is wholsom : between things , that are pleasingly , and profitably good . things may be profitably good for us , that are not pleasingly good . those things are sometimes most wholsom , that are least toothsom . there be sweet and honied poysons that destroy . and there be bitter , and distastful medicines that do cure. we know wormwood is a bitter hearb , and yet wholesom , and useful for man. some things may be sweet in the mouth , that yet are bitter in the stomack . heb. 12. 11. the apostle saith of afflictions , though they are grievous , yet they bring forth the quiet fruit of righteousness . here is the difference between the evils of sin , and of affliction . the evils of sin , they are sweet in the mouth , but bitter afterwards ; but the evils of affliction are bitter in the mouth , but sweet in the close . afflictions indeed are bitter , but oftentimes , the bitternesse ariseth from our own spirits . when our taste is vitiated , some things seem to be bitter to us , that otherwise would not be so . it 's our spirits , that many times imbitter our condition , and make our chain much heavier , than other waies it would be . there are many afflict themselves , when they are under an affliction . as it is with a bird , when it is gotten into a room , or chamber , it might do well , if it sate still , till the doors and casements were opened ; but , till then , with flying against the walls , it doth but hurt and bruise it self . to close up this : physitians do observe , we are most apt to surfeit of those things that are most sweet and luscious . and we find , solomon , the wisest of men , prefers bitter things , before sweet . eccles . 7. 3. sorrow is better than laughter . ver. 4. it is better to go to the house of mourning , than to the house of feasting . 4. some say , that afflictions are the effects and fruits of sin ; and therefore not good for a man in this life . we shall a little examine this ground . it is true , that afflictions , were , at first , fruits of sin. but we must make a difference , between what they were at first , and what jesus christ hath made them , to his people now . it is true , they were at first , the products of sin ; but to the people of god they are now changed and altered . we must distinguish between what is sinfully evil , and penally evil. what is sinfully evil , is unchangeably evil ; but afflictions are but penally evil , and may be made good . we must know , as there is a regeneration of persons , so of things : to him that is born again , all is born again ; as his outward comforts are born again , so all his outward afflictions . it is true , the evils of afflictions were first conceived in the womb of sin , and sin brought them forth : but there is the womb of the covenant , and of the promise , where they are new-formed ; and out of which , those things that were punishments , come forth priviledges ; and what was loss , comes forth gain . we read , rom. 5. 12. sin entred into the world , and death by sin. we see death came in by sin. death , which is the king of fears ; and so its attendants with it , viz. all miseries and afflictions whatsoever . thus , at first , they were conceived in , and came forth of , the womb of sin : but the covenant , and promise , have changed and altered them ; it turneth miseries into mercies , and punishments into priviledges , and evil into good. 1 cor. 3. 22. all is yours , ( saith the apostle to believers ; ) and among other things , he names death : where he makes death one of the believer's priviledges , put into the believer's charter . and the same apostle , phil. 1. 21. saith , to him to die , was gain . death , in respect of its first birth , was losse ; but being born again , it becomes gain . and as death , which is the king of fears , ( and so the chief of evils ; ) so likewise , all other evils are gain to a believer . rom. 8. 28. all things work together for good , to them that love god. thus we have examined the grounds , that those go upon , in making this judgment , of an afflicted condition ; that it is evil for a man in this life . i shall conclude with these queries : 1. who knows , or can say , that , that is evil for a man in this life , that god inflicts upon the best in this life . we often find the cup of gall and wormwood going round about the saints tables . we usually find it the diet-drink , with which god doth physick his dearest children : with the same sword wherewith he destroyeth his enemies , he sometimes wounds his friends ; and all this for their good. we find , the godly ones of judah were carried captives to babylon , as well as others : they lost their houses , estates ; were taken out of the land of their nativity , and carried into a strange land : and yet the lord saith of them , jer. 24. 5. that he had sent them into captivity for their good. 2. who knows , or can say , that , that is evil for man in this life , that may be consistent with happinesse . an afflicted man may yet in this life be a happy man. as man , at his best estate , is but vanity ; so there are , that in their worst estate may be happy . a man may be great , and rich , and yet miserable : and , a man may be poor , and afflicted , and yet happy . job 5. 17. behold , happy is the man whom god correcteth . it seems to be a strange thing , and therefore a behold is put to it . a strange sight , to see an afflicted man , and yet a blessed man ! sense and reason wonder at this conjunction , that affliction and happinesse should both kisse the same person . psal . 94. 12. blessed is the man whom thou chastnest , &c. so that a man may be a chastised man , and yet a blessed man. 3. who knoweth , or can say , that those things are evil for a man in this life , that , by experience , have been found , to have been the means of doing many good . though afflictions of themselves have not done it , yet , being sanctified , and instruction going together with them , they have wrought a gracious and wonderful change. how many may say with david , that it was good for them , that they were afflicted . we read , of moses his rod , what miracles it wrought . the rod of affliction works miracles , when god worketh with it . how many proud ones , hath affliction humbled ? when manasseh was in bryers , then he sought god. how many ignorant ones , hath affliction taught ? they have learnt that , in the school of affliction , that they never knew before . sir thomas palmer , upon tower-hill , when he came to dye , ( pointing to the tower ) said , i have learnt more , in yonder dark corner of the tower , then ever i learnt in all may life . how many wild , and unruly spirits , hath affliction tamed ? those , that in their prosperity , have been , as wild asses , used to the wilderness , that none could turn them back : yet in their moneth of affliction , they have been found and taken . jer. 31. 18. ephraim saith , thou hast chastised me , and i was chastised . ( i. e. ) i was bettered by the chastisment . he was , as an unruly bullock , unaccustomed to the yoak . but afflictions have made him to submit , and tamed him . how many wandring ones , hath affliction reduced and brought into the way ? psal . 119. 67. before i was afflicted , i went astray : but now i keep thy statutes . many have been out of the way to heaven , and have been brought into it , by gods guiding with this rod. it was affliction , that made the prodigal find the way to his father's house . we read of those that were with paul in the ship , when they suffered ship-wrack , acts 27. 44. that some upon planks , and some upon the broken pieces of the ship , got safe to land. so , many have been brought to heaven , upon the broken pieces of an estate ; and must say , ( as one , once said ) they had been undone , if they had not been undone . how many worldlings , hath afflictions weaned from the world ? by being crost in the creature , they have come to discern the vanity that is in the creature , and to have their hearts taken off the creature . here we tast affliction , ( as a father saith ) tanquam amaritudinem in where materno . we are apt to hang on the breasts of the creature , and afflictions are the wormwood , by which god weans us from them . lastly , how many sinners , hath affliction stopped , who else , had run headlong into hell ; if god had not made a hedg of affliction in their way ? we read , hos . 2. 6. i will ( saith the lord ) hedg up thy way with thorns , and thou shalt not find thy paths . god sometimes , maketh a hedg of thorns , whereby sinners are stopped ; it is happy for a man to meet with such a stop , though the hedg be made of thorns . 4. who knoweth , or can say , that , that condition is evil for a man in this life , in which the people of god are best . this is to be considered , that wicked men , are worst , in their best worldly condition ; and a godly man , is best , when his outward condition , is worst . as one saith of the english nation . angliea gens est optima flens & pessimaridens . the english nation , is best when it weeps , and worst when it laughs . thus for the second sort , of those that are mistaken about conditions . 3. there are another sort , that are grosly mistaken on the other hand ; and such are those , who think it cannot but be well with them , because they are in this life afflicted . thus some think , they are the better , and the happier , upon that account . and here lyeth the mistake , because they hear , afflictions have done some good ; and that some , have been able to say , that it was good for them , that they were afflicted ; and thence conclude , that they are happy , because their condition , is such a condition : never considering , ( what i said before , ) that afflictions of themselves , never did any man good ; and that conditions are to us , as we are in those conditions . some , because they suffer in this world , think it is an argument , that they shall be freed from suffering in another world ; as if god could not make two hells for them . we must know , when the scripture speaketh of rejoycing in affliction , it is not to be understood , that meerly afflictions are matter of joy. those that think , they are happy because they are afflicted , and that their condition is low in this world , may be sadly mistaken . it is said , mat. 5. 3. blessed are the poor in spirit , &c. it is not said , blessed are all that are poor in purse . let me tell you , some mens sufferings here , are but the forerunners of those that are to come , and so may be but the beginning of sorowes . we must know , that upon the very tooth-ach of a reprobate , ( as one saith ) hell is engraven . every lazarus , is not taken into abrahams bosome . those may want a bit of bread here , that may hereafter , cry as dives did , for a drop of water , to cool their tongues . a man may be poor in this world , and poor in the world to come . there are a sort of poor , that are the worst of people under ▪ heaven , being ignorant , stubborn , prophane , vitious , despisers of god , his sabbaths , ordinances , ministers , people . and indeed , for the most part , the poorest sort , are the worst of people , and the most licentious ; there being nothing of knowledg , or politique restraints , or civil and ingenious education , to keep them in , and hold them back . to conclude this , happiness is not the portion of every afflicted man in this life . it is not affliction , but affliction sanctified , that makes a man happy by it . thus for the first information . chap. viii . the second information . if no man knoweth , what is good for a man in this life , then it informeth us , that we should be as ready to receive evil , as well as good , at the hands of god. we are not to be our own carvers in respect of conditions . when job was in his sad condition , the devil stirred up his wife , to tempt him to blasphemy , and impatiency . but see what answer job returns to her , job 2. 10. thou speakest as one of the foolish women , &c. where first , he reprehends her . secondly , he instructeth her. shall we , saith he , receive good at the hands of god , and not receive evil ; ( q. d. ) have i , for so many years , received so many good things , and blessings , from the hand of god ; and shall i not now , receive these crosses and afflictions ? now , receiving evil from the hand of god , stands in this , in a sweet , and patient submission , to the will and dispensation of god ; being content , with what god sendeth , whether it be good or evil , and that upon these considerations . 1. that god knoweth , what is better for us in this life , then we do ; since no man knoweth , what is good for man in this life . 2. that good and evil , come both , from one and the same god. it is the lord that gives , and that takes away . as we have blessings , by divine donation , so afflictions , by divine ordination . it is god , that bringeth not only men , and their comforts , but also men , and their crosses , together . 3. as good and evil , come from the same god , so they may come from the same affection in god ; they may both come from love. the apostle james , puts this question , can a fountain send forth sweet water and bitter ? jam. 3. 11. yet from the same fountain of divine love , may issue the sweet waters of comfort , and the bitter waters of afflictions . the same love , that moves a father , to bestow an inheritance on his child , moves him also , to correct his child . 4. all evils , come from a god , that hath a soveraign power over us , and may do with us , what he pleaseth . a god that may give , and take away ; and who can say to him , what doest thou ? a god that hath right to all that we have , and so may take away what he please . in taking away , he takes away , but what is his own . it is observable in scripture , that the lord claimeth an interest , in all that belongs to man , ( viz. ) the earth , and the fulness thereof ; and so , whatsoever it affordeth to man , whether fields , full of corn ; or foulds , full of sheep ; or orchards , full of fruit ; or stables , full of meat . the very cattel , and the beasts of the earth , are the lords , psal . 50. 10. all the beasts of the forrest are mine . the beasts of the forrest , are of a wild nature , and commonly know no master ; and yet of these , the lord saith , they are his : so also , he saith of gold , and silver , hag. 2. 8. thy gold and silver , is mine . yea , the wool , and the flax we have . hos . 2. 8. he saith , it is his. so that god , in taking away any thing from us , takes away but what is his own . 5. all evils , come from the hand of a powerful god , with whom there is no contending . when a great philosopher was chekt , for yielding in a discourse he had with adrian the emperour , he gave this answer , should i not yield to him , that hath thirty legions at command ? there is no contesting with soveraignty , no resisting omnipotency , no striving with our maker . the earthen pitcher , by striking against a rock , doth but dash it self to pieces . 6. all evils , come from a righteous god , that can do his creature no wrong , gen. 18. 25. shall not the judg of all the earth do right ? rom. 3. 5. is god vnrighteous , ( saith the apostle ) that taketh vengeance ? and he answereth it , with a god forbid . so we may say , is god unrighteous , that sendeth affliction ? god forbid , deut. 32. 4. all his wayes are judgment . 7. all evils come from that god , that can bring good out of evil , and light out of darkness ; that can turn water into wine , and make us spiritual gainers , by temporal afflictions . he sometimes pulls down , to build up better ; and sometimes takes away , when he intends a greater good. thus for the use of information . we now come to the resolution of this great question , whether the knowledg , of what is good for a man in this life , be so hidden from man , that it may not in some measure be attained to ; and if so , what directions are there , for the attaining of this knowledg ? answ . though the full and perfect knowledg of what is good for a man in this life , be so hidden , that a man cannot make a judgement of others conditions , yet we grant that he may make a judgement of his own condition . and here i shall give in , some directions to help men , in making a judgement of their own condition . 1. general . 2. particular . i. general directions . 1. something is to be known . 2. something is to be done. i. something is to be known , before we can make a right judgement of our condition . so the things to be known , are these : 1. who is the framer of our conditions ; who it is ordains and appoints them , and puts us into them ? it is not , as the heathen thought , quisque fortunae suae faber , that every man is the framer of his own fortune ; and so of his own condition . conditions are divine allotments . misery ( saith job ) springs not out of the dust. and the psalmist tells us , that promotion comes neither from the east , nor from the west ; but god is the judge : i. e. he is the great orderer , and disposer of conditions : he puteth down one , and setteth up another . it comes not from the east or west ; it comes not from earth , nor from man ; but it is god , that brings a man , and his condition together , and that frames it for him . and it is impossible , that ever any man should make a true judgement of his condition , that doth not first know , who is the framer of it . 2. we must know the right way of making a judgement of conditions . except we know that , it is impossible , but we must be mistaken . and , i shall give you some particulars concerning that : 1. in judging of conditions , take heed of being over-hasty . hasty , and rash judgment , is seldom right . we are to weigh , and consider well of a condition , before we make a judgement of it . a condition , at the first blush , may seem otherwayes then it is . the good , and so the evil , of a condition , doth not appear presently ; it may lie at the bottom of it . the good of affliction doth not appear presently : but the apostle , saith , heb. 12. 11. it yeildeth the quiet fruit of righteousnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to them that are exercised thereby . so , that we must be exercised in a condition , before we can make a judgement of a condition . and the apostle , in that chapter , telleth us , that an afflicted condition , at the first sight , seems grievous , and not joyous : but , afterwards ( saith he ) it brings forth the quiet fruit of righteousness . this was the errour of job's friends ; they were too hasty in making a judgement of his condition : and so , it is no wonder they were so mistaken about it . 2. in making a judgement of conditions , you must not judge of the person by the condition , but of the condition by the person . some there be , that judge of persons , by the condition ; as the barbarians did of paul , when they saw a viper hanging on his hand ; surely , this man is a murderer , &c. thus , some judge of persons , to be good , or evil , according as their conditions are . so , they judge those to be good , whose condition is prosperous ; as those in malachi , mal. 3. 15. called the proud happy . and , so they look upon those as wicked , who are in an afflicted condition . thus , job's friends did judge of him , by his condition . now , the right way of making a judgement of conditions , is , to judge of conditions by persons . to a wicked man , every condition is evil : and , to a godly man , every condition is good. that , as the expression is , tit. 1. 15. to the pure , all things are pure : so , to those that are good , all things are good. if he hath prosperity , it causeth thankfulness ; if adversity , it worketh patience . rom. 8. 28. all things work together for good , to them that love god. so that we must know , we are to judge of conditions , by the persons . when one came to austin , and told him of one that came to a strange end , he presently asked , but , how did he live ? intimating , that , a man was not to be judged of , by the manner of his death , if he were godly in his life . 3. in making of a judgement of conditions , you must judge of them , by what men are to , and in , their conditions . i have told you before , a condition is to a man , as he is to , and in , his condition . it is , as a man mannageth his condition . would you know , whether prosperity be good for a man ? you must see how he doth manage that condition ; and how he doth carry , and deport himself in it . if he demean himself proudly , and make the things he enjoyes , to be fuel for his lust ; you may conclude , his condition is evil for him . so , on the contrary ; would you know , whether an afflicted condition be evil for a man ? mark how he behaves himself in that condition ; if foolishly , if impatiently ; either on the one hand , despising the affliction ; or , on the other hand , murmuring at it : you may know , that it is evil for him . of this , i shall speak more afterwards . 4. to make a judgement of conditions , we must know our spirits , and dispositions . now , we cannot know the spirits , and dispositions of others ; but we should labour to know our own , which we may know ; and thereby come to know what is good for us in this life . some there are , that will undertake to make a judgement of a condition , without ever eying , or considering their own disposition . it is with some men , as it is with some that sit at the wine : when they have drunk so many cups , yet they call for the other quart , and the other pint , when they have drunk too much already ; not considering what their heads will bear . consider , as all heads , so all dispositions are not alike . this agur acknowledged in that prayer of his , prov. 30. 8. give me not riches . he looked upon them , as a heady and intoxicating drink , which was too strong for him . the prophet speaks of some , that are strong to drink wine . now a man of a weak brain , that will make their measure his , is easily overtaken . we are apt to eye the prosperous condition of another , and to think such a condition is good for us ; and to desire , to have our condition made after that fashion and mode . but this is , as if the younger child should cry , to have the coat of his elder brother , which would be too long for him , and ready continually to make him fall . 5. in making a judgment of a condition , we must judg of it , by the relation it hath to another condition , viz. that which is spiritual and eternal . the saying is , that what is the first , and best , in every thing , is the rule of the rest : so the best condition , must direct us , how to judg of lower conditions . that condition is good for a man , that makes his spiritual condition the better : this is the fault of many , they judg of conditions , without considering how they stand in conjunction with , or opposition to , their spiritual and eternal condition . we may safely conclude , that that condition is good for a man in this life , that is an advantage to him , in relation to another life . many , little consider this . we should put the question to our selves , in every condition , am i the better for being in this condition , in relation to the spiritual and eternal good of my soul ? doth it hinder , or further my growth in grace ? doth it hinder , or further my salvation ? doth it set me , nearer heaven , or nearer hell ? 6. in making a judgment of conditions , we must make use of faith , and not judg , by sense and opinion , not by appearances ; those that judg so , will never make a right judgment of conditions . an eye of faith will see good , in that wherin an eye of sense , yea of reason too , can see none , heb. 11. 26. it is said , by faith , moses refused to be called the son of pharoahs daughter , &c. where see , what he refused ( viz. ) to be called , the son of pharoahs daughter ; which seemingly , was the greatest honour and advancement , that a man could attain unto ; and then see what he chose , ( viz. ) to suffer affliction with the people of god. one would have thought , he had chose the evil , and refused the good. but by an eye of faith , he saw evil in that , that sense and reason would have told him was good ; and good in that , that they would have told him was evil. it is observable , in mat. 5. that all the beatitudes are affixed , to unlikely conditions : blessed are the poor in spirit . blessed are those that are persecuted for righteousness sake . blessed are ye , when men revile , and persecute you , and speak all manner of evil against you , falsly for my names sake . this is to shew , that the judgment of the word , and the judgment of the world , are contrary . faith will shew you , that the men of the world , are infoeliciter foelices miserable in being happy . and the children of god , are foeliciter infoelices , happy in their being miserable . so that , as the apostle saith , without faith , it is impossible to please god : so , without faith , it is impossible to make a judgment of conditions . i shall close this , with an answer , given to one , that passed his censure upon a picture , as ill drawn , when it was not so ; si meos oculos haberes , non ita diceres , if thou hadst mine eyes , thou wouldst not say so . faith teacheth a man , to make another judgment of conditions , then sense or reason doth . iii. those that will make a judgment of a condition , must know another thing , ( viz. ) what it is makes a condition good , and what makes a condition evil for a man in this life . i shall in some particulars shew , what it is , that makes a mans condition good for him in this life . 1. an interest in the covenant . where there is that interest , there is an assurance that all is good , and all is for good . when we once come to know our interest in the covenant , we may then make a judgment of a condition . i shewed you before ; we are not to judg of persons , by their conditions , but of conditions , by the persons , psal . 25. 10. all the wayes of the lord , are mercy and truth , to them that keep his covenant . so it is to them that have an interest in the covenant . all conditions fall under a promise , when the scripture saith , all shall work together for good . an afflicted condition it self , falleth under that promise . so when it is said , no good thing , will he with-hold from them , that walk uprightly . afflictions themselves , come under that promise . if afflictions be good for them , they shall have them ; and if they have them , they may be assured they are good for them . it is the covenant , and promise , that helpeth us , to make a right interpretation of all conditions , and of all the dealings of god with us in this life . 2. that which makes a condition good for a man in this life , is the enjoyment of god in a condition ; and so we may conclude , that that condition is good for a man in this life , in which he enjoys god. the best condition , without god in it , is evil ; and the worst condition , in which we enjoy god , is good . god is the chiefest good , and that condition must needs be good , in which we enjoy the chiefest good. look upon the worst of outward conditions , it is the best , if there be an enjoyment of god the more in it . this was the ground of moses choice , heb. 11. 26. that he choose rather , the suffering of affliction with the people of god , then the enjoyment of all the pleasures and treasures of egypt . he saw , god was to be enjoyed in that condition . so that by this , we may make a judgment of conditions : that condition is good for a man in this life , in which he enjoys the chiefest good. the apostle saith , 2 cor. 1. 5. as our tribulations abound for christ , so our consolations abound through christ. when one seeth christians abound in tribulations , he would think their condition evil ; but when he cometh to see their consolations abound in that condition , he must needs conclude it good . to close up this , there is no condition good , without the enjoyment of the chiefest good. he that enjoys god in a condition , enjoys him , whose favour is life , and whose countenance is a sun , to enlighten the darkest condition . it is the sun , that makes day , let the starrs be never so many , and shine never so bright , yet it is night still . so it is in respect of conditions , let a man enjoy never so much of the creature , yet without the enjoyment of god , it is but a dark condition . it is his countenance , that makes the darkness of a condition , to be light about us , psal . 18. 28. he shall make my darkness , to be light . mic. 7. 7. though i sit in darkness , the lord shall be a light about me . so that that condition is good for a man in this life , that god enlightneth , and shineth upon , with the beams of his countenance . 3. that that speaks a mans condition good for him in this life , is , the suitableness of his spirit to his condition . when the spirit is not above the condition . as it is to be observed in a married condition ; the sweetness of the condition lieth in this , in the suitableness of their spirits . so , in every condition , the sweetness , and goodness of it , lieth in the suitableness that is between our spirits , and our condition . we see how it is with some , that their spirits are above their condition ; their spirits are high , when their condition is low ; and upon this , their condition doth not please them . and this is the cause of much discontent , because their spirits suit not with their condition . this is the great thing we are to look to ; in making a judgement of conditions , to search , and find out , how our spirits suit with our condition . whether we can say , as the apostle doth , phil. 4. 11. i have learnt , in every estate to be content . he had a spirit fitted for every condition . so then , when your spirits and conditions suit , it is one thing , by which you are to make a judgement of your condition . 4. that which makes a condition good for a man in this life , is , peace within . what ever the condition be without , if there be peace within , it makes it good and sweet to him . want of that imbitters a condition . solomon saith , a good conscience is a continual feast . it feasts a man , and makes him merry in all conditions ; and so makes the worst outward estate and condition to be good and sweet to him . isa . 48. 22. there is no peace , saith my god , to the wicked . put him into what condition you will , he hath no peace in that condition ; and that spoils all . 5. that , that makes a condition good for a man in this life , is , doing the work of his condition . conditions have their several , and suitable improvements . in every condition , a man should put such a question to himself , as the prophet puts , mich. 6. 8. and now , what doth the lord thy god require of thee ? so , in every condition we should put this question to our selves ; what is it that the lord requires me do , as the work of my condition ? the apostle james tells us of duties suitable to conditions , jam. 5. 13. if any man be afflicted , let him pray ; if any man be merry , let him sing psalmes . an afflicted condition hath its duties , and a prosperous condition hath it's : and by doing the work , and performing the duties of a condition , we make a judgement of it , whether it be good for us in this life . 6. that , that makes a condition good for a man in this life , is , his living above his outward condition . when , though there be a suitableness of spirit to the condition , yet he takes not up with his condition , but fetcheth in his contentment from some higher thing . what is it , that makes a prosperous condition evil to some ? surely this , they look no further than their condition ; they look no higher than riches and honour , &c. and seek for all their comfort , and contentment from them . and likewise , what is it that makes an afflicted condition evil to some ? surely this , they have their eye only upon their condition ; they look no higher than their troubles , and crosses , and afflictions . they see nothing beyond their condition ; as hagar , when she was wandering in the wilderness , and the water in her bottle was spent , she concludes , that she , and her child , must die : as though the bottle was all that she , and her child , had to live upon ; when yet , there was a fountain near , but she could not see it . let a mans condition be what it will , yet it cannot hurt him , if he live above it . prosperity cannot hurt that man , who maketh god his all , in a condition . there is an expression , job 20. 22. concerning a wicked man ; that in the midst of his sufficiency he shall be in straits . thus it is with some men , let their condition be what it will , yet in the midst of it they are in straits : the reason is , because they live no higher than their condition . in the midst of their prosperity , and sufficiency , they are in straits , by reason of their many cares , and fears , and perplexing thoughts , and unsatisfied desires ; and if so in prosperity , much more in adversity . now , a man that lives upon that , that is higher than his condition , hath such sweet in-comes of joy , and peace , and comfort , and contentment in every condition , that he is never in any straits . hence it is , the apostle telleth us , 1 tim. 6. 6. godliness , with contentment , is great gain : or , it may be read thus , godliness is great gain , with contentment ; i. e. it bringeth gain with contentment . now , what is godliness ? it is an heavenly impression , and propension in the heart and soul of a man , whereby it is , in all conditions , carried towards god. now , what ever a mans condition be , godliness will make it gainful , and that with contentment . our saviour told his disciples , when they urged him to eate , john 4. i have meat to eate , that ye know not of . so it is with such a man , that lives upon god , and christ , he hath , in every condition , that comfort , & contentment , that the world knows not of . thus the apostle paul lived above his condition , 2 cor. 6. 10. as sorrowful , yet always rejoycing ; as having nothing , yet possessing all things . q. d. men look upon us , as those that are in a sad condition , being poor , and having nothing ; but we live upon something that is above our condition . so that every condition is good to him , that hath something to live upon above his condition . that , as it is in respect of ordinances , so it is in respect of conditions , we are , in the use of ordinances , to live above them , and to seek to find god in them : so in conditions , we are to live above them , and to seek to god , for that comfort and contentment that sweetneth a condition . before i leave this , i must tell you , there is a two-fold living above ones condition . 1. sinful : arising from haughtiness of spirit . 2. holy : proceeding from heavenliness of spirit . 1. sinful : when a mans heart , and spirit , is not contented with its present condition ; when his spirit is above his condition , and he thinks his condition too low , and mean for him . this is sinful . 2. holy : when a man hath such a heavenly spirit , that causeth him , not to take up with the things of his outward condition ; but lives upon higher things . and this stands in two things . 1. living above the comforts of a condition . 2. above the crosses of a condition . 1. living above the comforts of a condition . it is thus with a gracious heart : when the outward condition is comfortable , yet he liveth upon something above the comforts of his condition . it is the apostles counsel , 1 cor. 7. 29. &c. let those that have wives , be as though they had none , and those that rejoyce , as though they rejoyced not . he liveth upon higher things , than the comforts of a wife , so that it is , as if he should have said ; the comfort in a wife , was nothing , in respect of the comfort he finds in god , and christ . and so he seeth , that in his condition , there is nothing to rejoyce in , in comparison of higher things . as christ said to his disciples , rejoyce not in this , that the devils are subject to you ; but rather rejoyce in this , that your names are written in heaven . 2. living above the crosses of a condition : the apostle saith , 1 cor. 1. 29. let them that weep , be as though they wept not . to shew , that christians , should live above the crosses of their condition , enjoying that that makes them weep , as if they wept not . 7. that , that makes a condition good for a man in this life , is , watchfulness against the temptations that attend a condition . there must be standing upon our guard in conditions , and watching against temptations . conditions ( as i have shewed you formerly ) are attended with temptations . there are temptations , that attend a prosperous , and an afflicted condition . sathan layeth snares for us in every condition ; but cannot hurt us , if we but once know his devices . he is subtle , and loves to fish in all waters ; and so he layeth snares in all conditions . this then speaks a condition good , when we watch against the temptations of a condition . the apostle writing to timothy , a young man , 2 tim. 2. 22. biddeth him flie the lusts of youth . youth hath its lusts , and conditions have their temptations , which we ought to watch against . a prosperous condition hath its temptations , and an afflicted condition hath its temptations . the apostle , 1 tim. 6. 17. bids him , charge them that are rich in this world , that they be not high-minded ; and that they trust not in uncertain riches : which shews the temptations that attend that condition , viz. high-mindedness , and trusting in riches . an afflicted condition hath its temptations too , heb. 12. 5. where , writing to them that were in an afflicted condition , he exhorteth them to avoid two extreams , in ver . 5. my son , despise not the chastning of the lord ; neither faint , when thou art rebuked of him . in an afflicted condition , we are apt , either to despise the affliction , or to be too much dejected and cast down under the affliction : and therefore , ver . 12. he bids them lift up the hands that hang down . so james 5. he speaks to afflicted ones to be patient , and stablish their hearts . and ver . 9. saith , grudge not one against another , brethren . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , groan not one against another . in it , there is an exhortation to them , to watch against the temptations that attend an afflicted condition . some think ▪ the apostle there forbids murmuring groans , which arise from our being discontented at providences : this is one temptation . some think , they are vindictive groans , proceeding from revenge , and stomack against those that were the instruments of our affliction : this is another temptation . some think , are meant envious groans , proceeding from their envying at those , that suffered lesse than they did : this is another temptation . thus we see , that all conditions have their temptations . and this is that , that speaks a condition good for a man ; when , in his condition , he is watchful against the temptations of it ; avoiding the snares of it . satan observeth wind and tide in his temptations ; he observeth the wind and tide of a condition . he observeth , whether the wind that bloweth , be a warm southerly wind of prosperity , or an cold northerly wind of adversity ; and accordingly he suits his temptations . it is the condition that makes the temptation in season . he seldom tempts a poor man to pride : and therefore it is made , by solomon , a prodigious sight , eccles . 10. 7. to see servants on horse-back . so he seldom tempts rich men to steal ; the reason , is , because such temptations are unsuitable to their condition . chap. ix . 8. that that makes a condition good for a man in this life , is , spiritualizing a condition ; when there is an extracting something that is spiritually good out of our outward , and temporal conditions . alchymists tell us , there is an art , of turning baser mettals into gold : so there is a heavenly art , of spiritualizing temporal conditions , and turning them into heavenly advantages . the gracious man is the true alchymist , that can extract something that is spiritual , out of that which is temporal ; and what concerns another life , out of the things of this life . we must know , there is an art of byassing conditions . a bowl runneth according as you set the byass ; so conditions are according to the byass you put upon them . when a condition is spiritually byassed , it moves a man heaven-ward : consider how it is with saylers ; though they have a side-wind , yea , a wind that seems to blow against them ; yet they have an art of setting their sails so , that they will make an advantage of those winds . so grace , will teach every man , so to manage his condition , that , let the wind of it blow from what place , or quarter it will , yet it shall be advantagious to him , for the carrying him on , towards his desired haven , which is heaven . we must know ; outward conditions are common to good and bad. but here lieth the difference ; the godly man , from a heavenly principle , makes a spiritual advantage of his condition , when another doth not . some , when they are in prosperity , or adversity , ( being carnal ) understand not the art of making a spiritual advantage of a condition . we know , there are some actions that are common to men , and beasts ; as to eat , drink , and move , &c. the beast doth it , and man doth it . now where is the difference ? in this , when man doth them , they are reasonable actions , they are guided with reason , and moderated by reason ; but when a beast doth them , they are the actions of a beast , and so they are but brutish . so it is in respect of conditions , they are common to good , and bad ; but here lyeth the difference . a godly man , being indued with a principle of spiritual wisdom , makes a spiritual advantage of his condition , be it what it will ; when the other , haveing no such principle , knoweth not how to do it . it is with godly men , in their worldly conditions , as it is with the planets , which have a motion of their own , contrary to that rapt motion of the heavens , whereby they are carried , and whirled about , in twenty four hours . so it is with godly men , in their conditions , they are carryed about as the world is , in respect of conditions . in respect of their outwards , they are in the same condition with others , sometimes rich , sometimes poor , sometimes high , sometimes low , sometimes in prosperity , and sometimes in adversity : but in these conditions , they have a different motion from others ; being directed by grace , and the spirit of god , they move heaven-wards . even in those conditions , that seem to carry them down-wards , they have a motion upwards . we know in scripture , prosperity is called a mountain ; and afflictions are compared to , and called waters . as for prosperity , which is called a mountain , grace teacheth a man , to get on the top of it , from whence he may see heaven the better , as moses did the land of canaan , from the top of mount pisgah . some there are , when their mountain is made high , they set it between them and heaven . and alas ! what can a man see , when he is at the bottom , and foot of a mountain ? when a man , is on the top of a mountain , then the face of the heavens , lyeth open to his view . then a man may conclude , a prosperous condition is good for him , when it is not a mountain , to hide heaven from him , but to raise him up , more towards heaven . so for an afflicted condition : afflictions , are in scripture , compared to waters . thus it is with some , when they come into these waters , they sink , and are over-whelmed . these waters run over them , and drown them . but with a godly man , it is otherwise ; he swims upon these waters , and is like noahs ark in the deluge , the higher the waters were , the more it was lifted up , towards heaven : so the rising of these waters of affliction , do but lift a godly man up , nearer to heaven . so then , if a man would make a judgment of conditions , he must see , whether they are spiritually good for him , by what spiritual extraction he maketh out of them , and what spiritual advantage he makes of them . 9. that that makes a condition good for a man in this life , is , an holy indifferency of spirit , in respect of conditions . when it is indifferent to him , what condition he is put into , submitting to the will of god , and resolving , gods will , shall be his . then is a condition good for a man , when his spirit is brought to this indifferency . in respect of salvation , he is absolute ; but in respect of outward conditions , whether to be high or low , he is indifferent , and saith , let it be as the lord will. when there is this submission to god in a condition , then it is good . some there are , that have indeed , an indifferency of spirit , in relation to spiritual , and eternal good things ; but none , in relation to those good things that are temporal . they are indifferent , whether they have grace , or not , &c. but concerning the things of this life , it is with them , as with rachel concerning children , they must have them , or else they dye . then it is right , when there is an indifferency of spirit , in respect of outward things . when our hearts are not set , on this or that , worldly thing ; but we are indifferent , whether we have it or not . if god will give them the things of this life , such spirits will be thankful ; if god deny them , to them , such spirits will be content . such a spirit had the apostle , phil. 4. 11 , 12. not that i speak ( saith he ) in respect of want , for i know both how to be abased , and how to abound , &c. and telleth us withal , that he had learned , in every condition , therewith to be content . ( q. d. ) as for these outward things , it is indifferent to me , whether i have them , or have them not ; i will not be my own carver , but am content , with whatsoever condition god shall put me into . a gracious spirit , is indifferent about all things , save-only those , that concern the good of his soul. as that martyr , mr. bradford , answered , when one asked him at parting , what he would have to the queen , no more but this , said he , tell her majesty , if she will give me my life , i will thank her ; if she condemn me to perpetual imprisonment ▪ i will thank her ; if she will banish me , i will thank her , if she will burn me , i will thank her. herein the indifferency of his spirit appeared ; that , let the queen deal with him , how she pleased , it would please him , and he should therewith be content . thus it is with a gracious spirit , it is content to be in what condition god seeth best for him . and this indifferency ariseth from the consideration of these things : 1. from the consideration of outward conditions , and the things of them , that they can neither make a man truly happy , nor truly miserable . riches , and honour , and such things , cannot make a man truly happy . a man may be rich , and yet a reprobate . happiness lieth in higher things , and higher enjoyments ▪ and so likewise , troubles , and crosses , and afflictions , cannot make a man truly miserable . it is sin , not sufferings , that doth that . this chrysostom knew , by returning that answer to the empress , who threatned what she would do to him ; tell her , ( said he ) nil nisi peccatum timeo , i fear nothing but sin . 2. from the consideration of this , that he is not at his own disposing , but at god's , who may do with him , what he will , and put him into what condition he pleaseth . he knoweth , he is not to be the framer of his own condition , and therefore , leaves it to the great god , to choose and frame his condition for him . 3. from the consideration of this , the changeableness of conditions ; he considers this , if i should have prosperity , it may quickly turn to adversity , god having set the one , over against the other . and the consideration of this changeableness , is one thing that helpeth , to put the spirit upon this indifferency . 4. from the consideration of this , that he knows not what condition is good for him in this life , and thence concludeth , that that condition must needs be best for him , that god seeth best . 5. from the consideration of this , what relation he hath to the world , that he is but a pilgrim , and stranger here , only travelling through it , towards his home . and so looketh upon conditions here , only as his inn , in which he is to lodg. from this consideration , ariseth this indifferency of spirit . he is indifferent concerning his inn , when he considereth , it is not his home ; if he be well accomodated , it pleaseth him , if not , yet he is contented , considering this , i am not to dwell here . conditions to gracious spirits , are as weather is to travellers , whether it be fair or foul , being on his journy home-wards , he is content . 10. that that makes a condition good for a man in this life , is , a mans behaviour in his condition . then it is right , when nothing from god , displeaseth us ; and nothing from us , displeaseth god. when we are contented , with all the lords dealings with us ; and make it our care in a condition , that our carriage may be such , that it may not displease him . some there are , that if god put ▪ them into a prosperous condition , and waters of a ful cup are wrung out to them , it pleaseth them well . but then , in that condition , it is not their care to please god ; they abuse their prosperity , to pride , and luxury , gluttony , and drunkenness . as it is said of jesurun , deut. 32. he waxed fat , and kicked . some there are , that if god put them into an afflicted condition , are not pleased with what god doth , neither do they please him , in what they do , in that condition . as those dispensations of god , are unpleasing to them ; so their behaviour , in that condition , is such , that it is most displeasing to god. how many do fret , and murmur , and break forth into the indecencies of passion , against god ? as that wicked king of israel said , this evil is of the lord , why should i wait any longer ? so consider , then a condition is good for a man ; 1. when nothing that comes from god , displeaseth him , let him put him in what condition he will. let god set him up , or cast him down ; let him feed him , with pleasant bread , or with the bread and water of affliction ; let him set him upon the throne , or on the dung-hill ; let him be a giving god , or a god taking away : yet he is not displeased with gods dealings with him . you may remember , what eli said , when the sad news was brought him , concerning what god would do by him and his house ; his answer was , 1 sam. 3. 18. it is the lord , let him do what he will. thus did hezechiah , isa . 39. 8. thus did job , when he received the sad news , concerning the losse of his children and goods , said he , the lord gives , and the lord takes away . blessed be the name of the lord. 2. when we displease not god in a condition . when we are so careful of our behaviour , that we say , as david did , psal . 39. 1. i said , i will take heed to my wayes , &c. he there , takes up a full resolution , of not giving liberty to his tongue , to utter an impatient word , or syllable . so then , if we would know , whether the condition we are in , be good for us in this life ; we must enquire concerning these two things . i. whether god's dealings with us , please us ; and our carriage , in our condition , please him ? the truth is this , most of us , desire that god would please us in our conditions , and give us , what we desire . as sampson said of the woman of timnah , give her me , for she pleaseth me well . so say some , give me this , and that , put me into such a condition , for it pleaseth me well . but here is the sin , they have no care to please god , in their condition . it is with them , as with the people of israel , who asked meat , for their lusts . and as those , of whom the apostle james speaketh , they ask , that they may spend it upon their lusts . so that , a condition is then good for us , when nothing from god , displeaseth us , and nothing from us , displeaseth god in the condition . ii. that that makes a condition good for a man in this life , is , a mans enjoyment of himself in his condition . an holy and comfortable enjoyment of a mans self , in a condition , speaketh his condition good for him . the enjoyment of god , and the enjoyment of our selves , in a condition , makes a condition good for us . 1. concerning a prosperous condition , how many have lost themselves in that condition ; that , as we say of those , whom wine , or strong drink hath overcome , that they are not themselves . some , are so overcome with their prosperity , that we may say of them , they are not themselves . in the midst of their enjoyments , they enjoy not themselves : they possess not , but are possessed . the world doth possess them . they are , at best , but servants , and slaves to the world . the world enjoyes them , but they do not enjoy themselves . solomon telleth us , eccles . 6. 2. of a man , to whom god hath given riches , but not power , to eat thereof . such a man , is a very slave to what he hath , and cannot find in his heart , to serve himself with it . they suffer the world to eat out their very hearts , with cares , and troubles , and thoughtfulness , so that they enjoy not themselves . know this , that a quiet , and a comfortable enjoyment , of a mans self in a condition , is a good , and a sweet thing . 2. concerning an afflicted condition . how many are there , that do not enjoy , but lose themselves in that condition ? there are many , when they are losers in the world , do lose themselves to both , by their impatiency , murmuring , and fretfulness . our saviour saith , luk. 21. 19. in your patience , possess ye your souls , ( i. e. ) possess ye your selves . it telleth us , that an impatient man , doth not possess , nor enjoy himself . it is with an impatient man , as it is with some children , when you anger them , by taking away what they have in one hand , they throw away , what they have in the other hand too . thus satan tempts some , to throw away themselves , when they find , that other things are taken away ; and so they lose themselves in a condition . let me tell you , that condition , in which a man enjoyes himself , is good ; in which he enjoyes his reason , and regulates his affections , and passions by it . as solomon said , that in the midst of his aberrations , his wisdom remained with him . ( i. e. ) he had his judgment , and understanding about him . we should bring our affections , and passions , to the examination of judgment , and reason . if he rejoyce , it teacheth him , to put this question to himself , what reason have i for it ? and if he grieve , what reason have i for it ? is the thing worth my joy ? and worth my sorrow ? so , to close up this , enjoyment of a mans self , consists in this , in a sweet tranquillity of spirit , and temper of soul ; which neither prosperity , nor adversity can alter . it is an equal minde , in unequal conditions . 12. this makes a condition good for us in this life , our adorning our condition . there are many , that are a shame to their conditions , doing that , which is unbeseeming their condition . no man need to be ashamed of his condition , if he be not a shame , to his condition . the apostle speaketh of adorning our generation , phil. 2. 15. among whom , ye shine as lights , in the midst of a crooked generation . so should a man adorn his condition : though it be dark , yet he should shine in it . quest. wherein stands the adorning of a man's condition ? answ . in the exercising and acting the graces of a condition . the stars in the firmament , are an ornament to it . so the firmament of our conditions , hath its graces to adorn it ; the shining forth of which , is the adorning of the condition . there are prosperity-graces , and adversity-graces , and the acting of these graces , is the adorning of the condition . a prosperous condition hath its graces , by the acting and exercising of which , a gracious heart doth adorn it . so an afflicted condition , hath its graces , which adorn it . it is sad to see , how many are a shame , to their conditions ; there being no appearance of grace , shining forth , suitable to their condition . we must know , as all relations , and conditions , have their duties , so their graces . magistracy hath it's : they must be men , fearing god , ruling in the fear of god , hating covetousness . ministry hath it's graces , as the apostle sheweth at large , in his epistle to timothy : which graces , are for the adorning of their professions . so conditions have their graces too , by which they are adorned . a thankful spirit , and a publique spirit , and a bountiful , and inlarged heart , adorn a prosperous condition . as on the contrary , a patient , and meek , and humble spirit , submitting wholly , to the will of god , adorns an afflicted condition . as a man by unthankfulness , and self-seeking , &c. shames a prosperous condition : so some , by their impatiency , and fretting , and murmuring , &c. shame an afflicted condition : of whom , we may say , they shame their conditions , and their conditions are a shame of them . how many are there , that have made their condition to be evil spoken of , by being a shame to their condition . thus i have finished the first sort of general directions , concerning what is to be known of those , that will make a right judgment of conditions . 2. i now come to give you in , general directions , concerning what is to be done , by those that will make a right judgment of conditions . 1. he that will make a right judgment of his condition , must be much in inquiring of the lord by prayer , what his minde , and meaning is in a condition . as prayer is the means , by which we come to know the mind and meaning of god , in his word , so also in his works , and so in those conditions he puts us into . we read of jeremiahs inquiry , concerning the prosperous condition of the wicked , jer. 12. 1. why doth the way of the wicked prosper ? we are indeed , to take heed , of putting absolute interrogatories to god ; as if he were bound , to give an account of his providences to us . yet we may lawfully go to him , in a humble way , to see what is his minde , and meaning in a dispensation , and in a condition . it is our duty , to get as near god as we can , to know this . this is one thing , job , in his afflicted condition , did desire of god , job . 10. 2. shew me , wherefore thou contendest with me . ( i e. ) what this affliction meaneth ? whether it proceed from love , or hatred ? whether it intend good , or evil ? are you in a prosperous condition , and would you make a judgment of it , whether it be good for you ? or in an afflicted condition ? the way to make a judgment of your condition , is , to be much in seeking to god by prayer , to know his minde , and meaning in a condition . although the apostle speaketh of prayer , as a duty , most suitable to an afflicted condition , jam. 5. 13. if any among you be afflicted , let him pray . yet let me tell you , prayer is a duty , that suits with every condition . as we are to enquire into the meaning of god , concerning afflictions , so concerning a prosperous condition : if he putteth us into it , we are to begg of him , the interpretation of the condition . many there be , that never say , as rebecca did , why am i thus ? in these enquiries concerning conditions , we must know , we are not so much , to enquire after the reasons of gods dealing so with us , as of our duty , what we are to do in that condition . so then , prayer is a means , by which we must come to make a judgment of our condition . we should get as near god as we can , to hear what he speaks concerning our condition . as it is the psalmist's expression , psal . 85. 8. i will hark , what the lord will speak . so we should harken , what the lord will speak , concerning our condition . there is no man , can give a right judgment of an earthly condition , till he hear something from heaven , concerning it . there was of old , this custom among the romans , that it was not lawful , to propose any matter of moment in the senate , priusquam de caelo observatum erat , before their wizzards had made their observations from the sky , and heavens . what they did impiously , and superstitiously , we ought to do piously , in respect of conditions ( viz. ) not to make a judgment of them , till we have heard from heaven , concerning them . it is not by the observation of the houses of the planets , or their aspects , or their oppositions , or conjunctions ; such an observation is forbid by a voice from heaven . but we are to hearken , what the lord speaketh to us , concerning our conditions ; and prayer is the means , by which ( though we are on earth ) we have an answer from heaven . the jews had two means , by which they received answers from god. first , by the mouth of the prophets , when the spirit came upon them . secondly , by the priests , when they put on the brest-plate of judgment . those wayes of understanding the minde of god , are ceased . we have the word to go to , and prayer , to make use of , jam. 1. 5. if any man lack wisdom , let him ask of god. the apostle speaks there , of a man in an afflicted condition , and speaks to such in an afflicted condition , as those that need wisdom , both for the managing of their condition , and for the making a right judgment of it . he telleth them , what they must do , they must ask this wisdom of god. it is as if the apostle should say , when you are in such a condition , you need wisdom . 1. wisdom , to discern god's end in it , and to find out the meaning of god , in a dispensation . when we receive outward good things , from the hand of god , or afflictions , whether it be for good , or evil ; it tends much , to the quieting , and and satisfying our spirits in a condition , when we can find out , what is god's end in it . 2. wisdom , to find out our duty in a condition . there are seasonable , and proper duties , which belong to , and become every providence and dispensation . now here is wisdom , to find them out , and to know what we have to do in our condition . it is said of the men of issachar , 1 chron. 12. 32. they had understanding of the times , and knew what israel ought to do . so , there is wisdom required of a man , to know what to do in every condition . as one , being invited to a feast , asked the philosopher , who was his tutor , how he should behave himself ; remember thou art a king's son , ( i. e. ) behave thy self , as becometh thy birth , and dignity . so here is wisdom , to know the duties of our condition , and accordingly to behave our selves . 3. wisdom , to regulate , and moderate our affections , and passions , in a condition . that a man be not too much taken with the comforts , nor too much troubled with the crosses of a condition . now for the attaining of this wisdom , the apostle gives this direction , that we must ask of god. 2. he that will make a judgment of his condition , must be much in searching himself , to see what he is in a condition . i have said before , the condition is to be judged of by the person , and that conditions are to men , as they are to , and in , their conditions . here is the mistake of many , they go to make a judgment of their conditions , before they make a judgment of themselves . our saviour speaketh , in mat. 7. 3 , 4. of them that see a mote in their brothers eye , and discern not the beam that is in their own eye . they would go about to reform others , before they reform themselves . thus some would go to make a judgment of conditions , before they make a judgment of themselves ; and that ignorance is a beam in their eyes , that keeps them from discerning a condition . there are some ( as i have shewed you ) to whom every condition is a curse ; and some , to whom every condition is a blessing . the great thing we are to do , is , to see of which number we are . psal . 77. we find ver. 1 , 2. david was in an afflicted condition , and see what he doth in that condition . first , he sought the lord , ver. 2. in the day of my trouble i sought the lord. he made his addresses to god. secondly , he fell upon a search of himself , vers . 6. i communed with my own heart , and my spirit made diligent search . where we see , he both sought the lord , and searched himself . so that before a man can make a perfect judgment of a condition , there must be a searching of himself . there must be a communing with his own heart . we must understand our selves , before we can understand our condition . eccles . 9. 2. no man knoweth love or hatred , by what is before him . when a man looks only upon the outward dispensation , ( viz. ) riches , and honour , on the one hand ; and crosses , and afflictions on the other : a man may pore upon these , all the dayes of his life , and yet be never the wiser ; he may stare on them , till his eyes drop out , and yet not know , whether they are good , or evil for him , whether they speak love or hatred . but then you will ask , what should a man do in this case , that he may know ? he must not look so much on things without him , as things within him ; he must not so much eye , what his condition is , as what he is in his condition . it is not for a man to look what god doth without , but he must look what god hath done within him ; to know the meaning of an outward dispensation . hath god made you one of his ? hath he shed his love abroad in your hearts ? hath he given you , the new name , which none knoweth , but he that hath it ? have you , the engravings of heaven on your spirits ? have you love to jesus , written upon your hearts ? and holiness to jehovah , upon your fore-heads ? by this , you may know the meaning of a condition . as it was said of luther , that he knew , what was done in heaven , by what was done in his own heart . much more may we know the meaning of what is done on earth , by what is done within us . the outward dispensation is dumb , and saith nothing of it self , in respect of love and hatred ; it is something within a man , that must speak that . there is an expression , psal . 25. 14. the secret of the lord , is with them that fear him , and he will shew them his covenant . we must know , in gods dispensations , there is a secret ; a secret of love , and a secret of hatred , and this lyeth hid in the dispensation ; so that a man , may look long enough upon the outward dispensation , and not see the secret , that is in the dispensation . now the godly man , and he that feareth god , knoweth this secret of a dispensation . god sheweth such a one his covenant , so that he finds all coming in by covenant , let it be what it will , whether outward blessings , or outward afflictions . in a word , those that will make a judgment of their outward condition , must know , that all is good , to those that are good ; and all is evil , to those that are evil. wrath , and hatred , and hell , are written on a wicked mans outward mercies , and on a wicked mans outward miseries . hell is engraven , on the very tooth-ach of a reprobate . as on the contrary , love is written , not only upon the mercies , but also upon the miseries , of a godly man. blessedness is engraven upon his afflictions , and persecutions . so you see , that he , who will make a judgment of his condition , must first make a judgment of himself . 3. he that will make a judgment of his outward condition , must be sure , to take a right view of his condition . the not doing this , is one great reason , why so many have been so grosly mistaken about conditions , calling good , evil ; and evil , good. we know , when a mans judgment is asked , concerning the goodness and value of a thing , he will first view it , before he gives his judgment of it . so we must do concerning conditions , view , before we judg . but you will ask , how may a man come to take a right view of his condition , that he be not mistaken about it ? for answer to that , take these directions . 1. he that will take a right view of a condition , must view it by scripture light. david was mistaken , about conditions , till he went into the sanctuary , and by the light there , he saw , what he did not before discern . many men , set up false lights , and view conditions by them , ( viz. ) the judgment and opinions of others , and their own apprehensions and imaginations ; these are glasses , through which , many look upon conditions , which make but false representations . some tell us , in the opticks , there is a glass , that will represent a foul dirty way , so green and pleasant , as if it were covered with carpets . through such false glasses , do many view their conditions . there are magnifying glasses , that will represent the object , far bigger then it is ; that will make a small fly , seem a hornet ; a straw , a staff ; and a grain of mustard-seed , a bean. such a glass , a mans own apprehension , and imagination is , in the viewing of his condition . they make the things of a condition , seem bigger to us , then they are . thus sometimes , the comforts of a condition , and the crosses of a condition , are represented to us , bigger than they are . now , he that will take a right view of a condition , must lay aside these false lights and glasses , and must view his condition ; by scripture-light . and that for these reasons : 1. the scripture will help a man , to make a true discovery of the things of a condition . the scripture giveth us the best account of what the things of a prosperous condition are , ( viz. ) riches and honour , &c. and it gives us the best account , what losses , and crosses , and afflictions are . as for the first , the scripture telleth us , they are all but vanity . and that the best things of this world , stand upon two lame leggs , ( viz. ) uncertainty , and insufficiency . nay , it is observable , it doth not tell us the vanity of outward things , only notionally , but delivereth it to us as a truth , that hath been experimented and tryed , by those who both had a will , and also ability , to make the experiment . thus you find solomon did ; and , in the book of the ecclesiastes , we have him , giving in his experiments , concerning the best of outward things , in this short sentence , all is vanity . and then for afflictions , the scripture sets up a light for us , for the taking a right view of them . and telleth us , what verdicts have been passed , by those who have had tryals of them . among others , david , who said , it was good for him , that he was afflicted . to close this : scripture light , in respect of this particular , must needs be a great advantage to a man , in his taking a view of his condition . 2. the scripture will help us to view a condition , by discovering to us , what those things are , that make a condition good , and without which a condition is not good . the scripture is much , in making out to men , what it is , that is good indeed . solomon , in his ecclesiastes , sheweth the mistakes of men , concerning happiness , and makes it appear by experience , that it did not lie in honours , or pleasures , or riches , &c. and observe how he closeth his book , with a discovery of that , wherein mans happiness lieth , chap. 12. 13. hear the conclusion of the whole matter , fear god , and keep his commandements , for this is the whole duty of man. it is the totum hominis , the whole , and the all of man. the scripture , doth not only discover to men , what the good and evil of this world is ; but also , what it is , that is good indeed , without which , a condition is not good , and with which , a condition is not evil . it sheweth a man , that , without controversy , this is good for a man in this life , ( viz. ) pardon , and peace , and union with god , and an interest in jesus christ , &c. thus the scripture helpeth a man , in viewing , by directing him to discover , what is good indeed , and makes a condition good to a man. it holds out a clear light to a man , by which he may find out , what it is , that speaks his condition good . augustin said , of tullies works , they were once sweet to him , but now he found , no sweetness in them , because he found not jesus , mentioned in them . the scripture directs us , in the viewing of a condition , to do , as a man doth , when he cometh into a richly-furnished-shop , seeking after some rare piece of ware ; though many be brought to his hand , yet he layeth them all aside , till he find the piece he desireth , and looks for . so it is in viewing the good of a condition , the scripture will direct a man , to lay all aside , till he come to discern , that which is good indeed . in a prosperous condition , when honour , and riches , &c. come to hand , it teacheth him , to put the question to himself , are there not better things then these ? so in an afflicted condition , it teacheth a man , to lay his crosses , and troubles , and afflictions aside , and to put the question to himself , whether there be not greater evils than those ? and whether evils of sinning , be not greater , than evils of suffering . the scripture teacheth a man , to view a condition , as samuel did the sons of jesse , to find out david , whom the lord had chosen . jesse brings forth his eldest son , samuel said , that is not he : he then , brought his seaven sons before him , and samuel answered , neither hath the lord chosen any of these : and then he cometh to david , who was the man looked after . in taking a view view of conditions , we must know , the rule is this , in viewing a prosperous condition , you may see honour , and riches , and other things of the world , passing by you ; but , put them by , bid them stand aside : tell them , they are not the things , that make a man happy . so , in the taking a view , of an afflicted condition , many evils may present themselves to us ; but the scripture telleth us , that these are not the evils , that we are to look upon , as the worst of evils . 3. the scripture doth thus help us , in taking a view of our conditions ; it unvayles conditions , and unfoldeth the mysteries of a condition ; without which , a man cannot take a right view , nor make a right judgment of his condition . we find david , stumbling at the prosperity of wicked men , and at the adversity of godly men ; he knew not , what to think of it , when he saw waters of a full cup , wrung out to the one , and waters of affliction to the other ; he began to think , that he was on the wrong side , and that he had made a wrong choice : and these words were coming out of his mouth , that he had cleansed his heart in vain . ( i. e. ) he was about to say , it was in vain for him , and others , to be godly , if thus they were dealt with , in this life ; if they must be afflicted , and chastned , while wicked men have , what heart can wish . now , how came david , to have his judgment rectified , concerning these dispensations of god ? he telleth us , he went into the sanctuary , and there he understood the mystery of these dispensations : there he found the riddle unfolded , and these providences unvayled . the word of god , will help us , to interpret the works of god. it will help us to see within the vayl of a condition , and to see the wheel within the wheel . it will teach us , not only to look on the motions of the wheels without , but will shew us , the motions of the wheels within . jer. 12. 1. he puts the question , why doth the way of the wicked prosper ? he viewed their condition , and wondred at it . it was a mystery to him , that such men should prosper , that did deal very treacherously . the prophet did not at first understand the mystery ; had he gon into the sanctuary , he would have found , the way of the wicked did not prosper . and he found it afterwards , as appeareth vers . 3. pull them out , as sheep for the slaughter , &c. q. d. lord , i partly see into the mystery of this dispensation ; i find that their prosperity , is but a preparing them , for the day of slaughter . that thou dost deal with them , as men do with those beasts they intend for the slaughter ; they put them into the fattest grounds , and the best pastures . scripture teacheth a man , in viewing a condition , to view it upon both sides : and indeed , till a man do so , he will never make a right view of a condition . conditions are like that cloud , by which god guided the children of israel through the wilderness ; they have their bright , and their black side . some in viewing a condition , look only upon it's bright side , when the condition may have a black side . so , some in viewing a prosperous condition , look only upon the bright side , whereas , if they looked upon the other side , they would find it black , and dismal . so concerning an adverse condition , some look only upon the black side , and see nothing but what is sad ; whereas , if they looked upon the other side of their condition , they might see it bright , and guilded with love. 4. by scripture-light , we see another thing , ( viz. ) how to improve a condition . we can never take a right view of a condition , till we view it with it's improvements . it is in viewing , and making a judgment of conditions , as it is in a husband-man's viewing of lands ; he considereth , whether they are to be improved . though they seem bare , and barren , yet he considereth , whether they may not be improved to be worth so much an acre . so , the right viewing of conditions , is , to view them , with their improvements . now the scripture helpeth us in this particular . 1. it will shew us , how the saints of old , improved their conditions . how they husbanded , both prosperous , and adverse conditions , and what they made of them . and thus it helpeth us , to view a condition with it's improvements . as the scripture sheweth us , what the saints of old , were in their several generations , so what they were in their several conditions ; when they were high , and low ; rich , and poor . it shews us , how job improved his condition , when he was job the wealthy , and honourable ; and how he improved his condition , when he was job the miserable and afflicted . it sheweth us , what david made of his condition , when he was david the king , and when he was david the persecuted . plutarch wrote a treatise , to shew , how a man might get profit by an enemy . the scripture is nuch in shewing us , how to make profit of conditions , and that by setting before us , the improvements that others have made of them . 2. the scripture teacheth us , the art of improving them . it not only sheweth us , that they are improvable , but withal sheweth us , how we may improve them . there is a story of a romane , who was accused of witch-craft ; the reason given was this , that when his neighbours land brought forth little , his brought forth abundantly , though there was but a hedg betwixt them . so this was the charge , that by witch-craft , he drew all the strength , and fatness of their soyl into his , and by that means , enriched his own land , and impoverished theirs : being brought before the judges , be brought forth all the tools , and instruments , which he used in the tilling , and manuring of his land : and answered , haec sunt veneficia mea , these are my witch-crafts ; and withal , told his judges , i am at work , when my neighbours are asleep ; i work , when they play : they are negligent , and use not that kind of husbandry that i do ; and this is the true reason , why my crop exceeds theirs . concerning conditions , it is thus , there is such an art of improving them , that some may be great gainers , when others get nothing by them . this art the scripture teacheth us , how to make a spiritual advantage of temporal conditions . this is an art , that philosophy teacheth not . indeed , philosophy teacheth the art of moral improvements of conditions , but not spiritual ; scripture onely teacheth that . alchymists tell us , there is an art , of turning baser mettalls , into gold. philosophy goeth thus far , to teach us the art , of turning conditions ( as i may say ) into brass , or copper , or silver ; but it can never teach us the art , of turning them into gold ; the scripture only teacheth that . whosoever readeth the works of tully , seneca , and others of that sort , shall find indeed , excellent directions , for the moral improvement of conditions ; but as for a spiritual improvement , they tell you nothing . that was above their reach , and their light did not attain unto it . now this great art , the scripture teacheth ; it teacheth a man the art , of makeing thorns , bear grapes ; and of making thistles , bear figgs . ( i. e. ) when a condition is thorny , and prickly , the scripture sheweth a man , that he may gather sweet and pleasant fruit , from the thorns , and thistles , of his condition . as the apostle saith , heb. 12. 11. that affliction yieldeth the quiet fruit of righteousness . where you see thorns , bearing grapes . in a word , the scripture teacheth a man the art , of sayling by the wind of a condition , let it blow from what quarter it will. it is reported , that those that sayle into the indies , find in some places , the winds blow constantly for six months one way , and for the other six months , quite contrary . let the wind of a condition , blow which way it will , either from the north , or from the south ; yet the scripture teacheth a christian , the skill of setting his sayles so , as that they shall further him in his voyage towards heaven . 5. by scripture-light , a man cometh to discern the dangers of a condition . to discover what rocks , and shelves , are in the sea of every condition , that he may know how to avoyd them . a man can never take a right view of a condition , till he hath viewed it , with it's dangers , snares , and temptations . of these , the scripture makes a discovery two wayes . 1. by way of caution . so it cautionates men , concerning the dangers of a condition , both prosperous and adverse . as you may see , deut. 6. 11 , 12. and deut. 8. 11 , 12 , 13. when thou hast eaten , and art full ; take heed thou forget not the lord thy god. forgetfulness of god , is that , that is to be taken heed of in a prosperous condition . the scripture is frequent in giving such cautions , 1 tim. 6. 17. psal . 62. 10. jer. 9. 23. let not the rich man glory in his riches , &c. 2. the scripture presents us , with the examples of those , that have miscarried , and fallen by their conditions . it sheweth us , against what rocks , some in their sayling , have dashed their ships . deut. 32. 15. jesurun waxed fat , and kicked . neh. 13. 26. we find how solomon miscarried in his prosperity . nebuchadnezzar said in that condition , dan. 4. 30. is not this great babel that i have built , & c ? in scripture , you have the saints set out to us , as in their graces , so in their sins . you have heard ( saith the apostle ) of the patience of job ; so from the same scripture , we hear likewise of his impatiency . as it acquaints us with the pride of israel , when they were in their prosperity ; so with their murmuring , and repining , when they were in adversity . 2 chron. 32. 25. it is said of hezechiah , after he was recovered , that he rendred not again , according to what the lord had done to him ; for his heart was lifted up . 6. scripture-light , discovereth another thing concerning conditions ; and that is this , what are the alloys , and correctives , of a condition ; without the knowledg of which , we can never take a right view of conditions . on the one hand , the pleasantness of a condition may deceive us ; and , on the other hand , the seeming ill-favouredness of a condition , may make us mistaken , in making a judgment of it . the scripture discovereth this to us , what are the true correctives of a condition ? what may allay the sweetness , and pleasantness of prosperity , that they be not too much lifted up ? and what will correct the bitter ingredients of an afflicted condition , that they be not too much dejected and cast down ? it is sometimes with men in conditions , as it is with those that go to sea , of whom the psalmist speaketh , psal . 107. 26. they mount up to the heavens , and they go down again to the depths . so it is in conditions . a man in a prosperous condition , when the waters of a condition are full , he is apt to be high , and high-minded : but he must know , waters of a condition may fall , and that conditions have their depths . there are the full tides , and the ebbs of a condition . it is sometimes full sea with a man ; the comforts of a condition , flow in a pace , and then a man is apt to be lifted up . and then there is the ebb of a condition , when there is a decrease , and diminishing of those comforts ; and then men are apt to faint , and be cast down . now , scripture-light discovereth to us , what helps we have in this case . we know how it is with fishermens nets , they have lead , to make them sinck ; and they have cork at them , to make them swim . and both these are in scripture , put upon outward conditions . 1. for a prosperous condition , there is lead put upon it , to keep a man low , and humble ; and to sink him in that condition . the scripture telleth us , of the vanity of riches , and honour , &c. it telleth us , of the brevity , uncertainty , and insufficiency , that is in the best of outward things . withal , it acquaints us , with the temptations , cares , troubles , disquietments , wherewith those things are attended . it telleth us , that the increasing of them , is but the increasing of vanity , and vexation of spirit . again , it telleth us this , that a mans happiness lieth not in them ; that a man may have them , and yet be miserable ; and that , being vanity , they cannot cure a mans vanity . now this is some of the lead , that the scripture putteth to a prosperous condition , to keep men low , and humble in it . the consideration of these things , are as ballast to a ship , which makes it sayl eevenly , and steadily . when a man is in a prosperous condition , his spirit is apt to be lifted up ; and so it needs ballast , to keep it from fleeting at random , upon the waters of prosperity . now the scripture is much in shewing , what it is that should keep the spirit low , in a high condition . thus , 1 tim. 6. 17. charge them that are rich in this world , that they be not high-minded ; and that they trust not in uncertain riches . ( observe ) ; there is the ballast , and there is the lead , to keep down the spirit in a rich condition , ( viz. ) they are uncertain riches , 1 cor. 7. 29 , 30 , 31. brethren , the time is short , and the fashion of this world passeth away . q. d. remember , the time is short , for your enjoying of the comforts of this life , and the fashion of the world goeth away ; the world is upon gate ; and marrying , and buying , and selling , &c. will shortly have an end . i shall close this , with that place , jam. 1. 10. let the rich rejoyce , in that he is made low ; the expositions of the place are divers , but without doubt , the meaning of the apostle is this , ( when he saith ) let him that is rich , rejoyce in this , that he is made low . that is , there is no rich man , but hath reason to be low , and humble , if he doth rightly consider his condition . and that this is the meaning , appears by the following words , for as the flower of grass he shall pass away . i. e. the beauty and glory of his condition , is but fading , and vanishing , like the flower of grass . here is lead , to make the spirit sinck , in a high and prosperous condition . 2. concerning an adverse condition , there the scripture comes in with cork , to make it swim , and to keep up the spirit of a man in that condition . that we may not be too much cast down ; it hath it's correctives for the crosses of a condition , and somewhat to allay the bitterness of such a condition . it presents us with somewhat , that helps to keep the head above water , and to keep a man from drowning , when the waters of affliction overflow . scripture puts somewhat under , to hold up the spirit in that condition ; ( viz. ) promises , and comforts , suited to such a condition ; with god's end in afflicting ; with the sweet fruit of afflictions ; with what good many have gotten by their conditions ; with what afflictions are , being compared with the glory that is to be revealed . these considerations are as cork , that the scripture puts to an adverse condition . 2 cor. 1. 5. as our sufferings for christ abound in us , so our consolations through christ abound . those consolations are cork to the condition . the apostle saith , jam. 1. 9. let the brother of low degree rejoyce , in that he is exalted . he speaks there , to christians that were in a low , and suffering condition . and see , there was cork , to make them hold up their heads , and swim in that condition ; ( saith the apostle ) he is exalted . according to to the original it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his sublimity , being a brother , he is a member of christ . and the apostle setteth before christians , the dignity and honour of their spiritual estate ; to counter-poyse the misery , and obscurity of afflictions . thus the scripture sheweth a man , how he may be preserved from the dangers , of the heights and depths of conditions ; that neither prosperity may lift him up too high , nor adversity cast him down too low ; but that a christian may have an equal spirit , in unequal conditions . there is nothing we have in a prosperous condition , but we have it by divine donation : and why should a christian then be lifted up , when he hath nothing but what he hath received ? and there is nothing befalleth us in an afflicted condition , but what is by divine ordination ; and why should we then fret at it ? to close this , the scripture teacheth a man , how to keep himself sober in prosperity , that he be not overcome with the sweet and pleasant wine of that condition : and also , sober in adversity , that he be not overcome with the gall and wormwood of that condition . the scripture speaketh of a drunkenness , that is incident to an afflicted condition , isa . 51. 21. hear thou this , thou afflicted , and drunken , but not with wine . thus for the first direction , for the taking a right view of conditions . it must be done by scripture-light . chap. x. ii. he that will take a right view of a condition , must take a right standing for the viewing of it . conditions must be viewed at a due and convenient distance . it is in the viewing of a condition , as it is in the viewing of a picture ; the art in drawing , is best discerned at some convenient distance . the reason why many are mistaken about their conditions , is , their setting their conditions too near them , when they take a view of them . thus they set the comforts of a condition , and the crosses of a condition , so near to them , that they cannot take a right view of them . it is with men , in this case , as it is with a man in the midst of a great wood , or in the midst of a great city . when he is at some distance from them , he hath a fuller view of them , than when he was in the midst of them , because his sight is bounded , and terminated , that he can see but a little way . he seeth , it may be , but a street , or some part of a street ; when , being but at some convenient distance from the city , and having a little advantage of ground , he hath a full view of the city , in respect of greatness , length , circuit , &c. thus it is , in respect of conditions ; when a man is in the midst of the comforts of a condition , in the midst of his honour , wealth , and prosperity , he seeth but a little way , and cannot take a full view of his condition . so it is , when a man is in the midst of his crosses , and afflictions , he discerneth but a little of his condition . and thus , not taking a right view of their conditions , they make a false judgement of them . solomon hath a passage , prov. 18. 1. through desire , a man having separated himself , seeketh , or intermedleth , with all wisdom . the words are diversly interpreted . in the margin we read thus , he that separateth himself , seeketh according to his desire , and intermedleth in every business . the meaning seemeth to be this , that a man , that seeketh after wisdom and knowledg , hath his retirements ; his desire of wisdom , makes him sometimes come off from his secular employments , and set them at a distance from him . it makes him sequester himself from all his worldly businesses , that he may seek after wisdom ; and that he may be the freer for study , and meditation , and a consideration of things , what they are . thus it is , in respect of conditions . if a man will take a right view of his condition , and will get wisdom , to make a judgment of it ; he must , for a while , ( as i may say ) separate himself from it , and look upon it at some distance . the apostle gives this direction , for the taking of a right view of conditions , 1 cor. 7. 29 , 30 , 31. let those that have wives , be as though they had none ; and they that rejoyce , as though they rejoyced not ; and they that possess , as though they possessed not , &c. this sheweth us , that then we take a right view of things , when we look on them at a distance . those things are worst seen , that we are on the same side with . an house is best viewed , when we are on the other side the street . so it is in respect of conditions ; we should view the condition , as though we were not in the condition . and so for an afflicted condition , we should view it at a distance . let them ( saith the apostle ) that weep , be as though they wept not . thus the best view of a condition , is , to look upon a condition , to view it upon the other side of the street , to view it at a distance . it is often-times self in a condition , that hinders from taking a right view of a condition . if we could separate our selves from our conditions , and look upon them , as other mens conditions , and not our own , we should take the better view of them . there was a nobleman of this nation , who had three of his sons drowned together in the river of trent : the father had not , as yet , received the sad tydings of their deaths . it was thought good he should be prepared for the tydings , before they came . upon this account , was that learned , and prudent prelate , bishop king , desired to go to him . he very wisely managed the business . he did not , at first , tell the nobleman what was befallen him ; but fell upon a general discourse of an afflicted condition , and so gave the nobleman a view of his condition afar off . the nobleman assented to all the bishop said , and answered , that if god should bring him into such a condition , he did hope , he should be content , and submit to his will. upon this , the bishop brings the condition nearer to him , and putteth this question to him : admit the lord should take from you , your worldly enjoyments , your outward comforts ; and should break off the olive-branches from about your table . the nobleman answered , that he hoped he should be therewith content . upon this , the bishop came nearer , and told him , it was his condition , that his sons were drowned ; and therefore desired him to do as he had said ▪ if he had , at first , shewed him what was his condition , he had been at a losse , in taking a view of it . herein was the prudence of the bishop seen , in giving him a view of it at a distance . so the best way for the taking a right view of conditions , is , to view them at a distance . thus for the general directions , concerning what is to be known done by those , that will make a judgment of conditions . i come now to the particular directions , concerning the making a judgement of conditions : and so , how a man may know , what is good for him in this life . so here we are to shew , how a man may make a judgement , both of a prosperous , and adverse condition . 1. concerning the making a judgement of a prosperous condition . the question is this : question . how may a man know , that a prosperous condition is good for a man in this life ? answ . by these things a man may know it . 1. if outward prosperity , be no hindrance , to inward and spiritual prosperity . it was the wish of st. john , concerning gaius , 3. epist . v. 2. i wish thou mayest prosper and be in health , even as thy soul prospereth . some think , that gaius had a sickly body , but an healthy soul. the contrary is seen by many , they have healthy , and prospering bodies , but unhealthy , and unprospering souls . thus it is with many , they have prospering estates , but poor , and unprospering souls . their outwards , eat up their inwards ; as pharaohs lean kine , did eat up the fat. there are many , whose worldly riches , do eat up their spiritual . though they are rich in the world , yet they are not rich towards god , and in respect of their souls . how many are there , whom outward fulness causeth to despise the hony-comb of the gospel ? remember this , when a mans outward condition , is accompanied with the soul's improsperity , it is naught for him . when , in a prosperous condition , men are thoughtless of their soul's prosperity ; this speaketh a condition evil for a man. 2. we may know it thus , if we use the things of a prosperous condition with right considerations , 1. of their changeableness . 2. of their dangerousness . 3. of their usefulness . 4. of their inferiority . 5. of their emptiness . 6. of our own mortality . 7. of the accompt to be given . 1. if we use them , with a right consideration of their changeableness . some there are , who , when they are set upon a mountain of prosperity , think their mountain to be so strong , that it cannot be removed . this was davids fault , when he said in his prosperity , he should never be removed , job telleth us , that in the day of his prosperity , he thought of adversity . he looked upon the things of his condition as changeable , and so he found them to be ; when of the richest man in the east , he became the poorest man in the world . we must know , the best things of a condition , are mutable : the comforts of a condition , may become crosses . children are looked upon as comforts ; and yet we read of augustus , that he had three daughters , and that they proved such crosses to him , that he was wont to call them , his tria carcinomata , his three ulcers or botches : and he was often heard to say , vtinam vel coelebs vixissem , vel orbus periissem . oh , that i had either lived unmarried , or dyed childless . it is then right , when we use the things of a prosperous condition with right considerations of their vanity , brevity , mortality , mutability . there was an ambassador from a great prince , that had this sentence engraven upon his watch , which he read once every day , favour may turn into disfavour , and grace into disgrace . but of this , i have spoken in a former tract . 2. when we use the things of a prosperous condition , with the consideration of their dangerousness ; that they are things in which men usually sin , and in which they may easily sin . when we consider , what snares and temptations attend that condition ; and thereupon , we become more watchful . but of this we have spoken before , and shall but touch it here . 3. when we use the things of a condition , with the right consideration of their usefulness ; that as they are things useful , so to consider , what use we make of them . as they are easily made matter of sin , so they may be made matter of duty . in this the excellency of a gracious heart is seen , in making duty out of that , out of which others make sin. luke 16. 9. make you friends ( saith our saviour ) of the unrighteous mammon . where riches are called unrighteous mammon , as for other reasons so chiefly for this , because they are the things that men easily , and usually sin in . yet our saviour sheweth , they have their usefulness , when he saith , make you friends of them . so then , would a man know , whether prosperity be good for him ; i would ask him this , what use he doth make of the things of a prosperous condition ? prosperity is to a man , as a man useth it : 1 cor. 7. 31. the apostle speaketh , of using the world , as not abusing it . now , a thing is then abused , when it is not put to the use for which it was given ; but put to wrong uses . thus there is an abusing of the world , and the things of a prosperous condition , when we put them to wrong uses . thus , many abuse their honour , and abuse their riches , &c. when they make this use of them , to feed their lusts , to hearden their hearts against god and his word , to raise their names and families , to oppress their brethren , to make them proud , and high-minded : this is making that use of them , that they were not given for ; and this is abusing them . god never gave these things , to be food for mens lusts , to feed their pride , and to feed their covetousness . he never gave riches , and honour , and possessions to men , to make them proud , and high-minded . thus , many abuse the good things of this life ; their wealth , their apparrel , their very meat , and drink ; by putting them to other uses then god intended them for . as the lord complaineth , hos . 2. 8. she did not know , that i gave her corn , and wine , and oyle , and multiplied their silver , and their gold , which they prepared for baal . they put those things to other uses , then god intended them for . god never gave those things for that end , to serve baal , and their idols with them . thus we see , how the lord telleth israel of her mis-using , and abusing the things of her prosperity , ezek. 16. 10 , 11 , 12 , 13. he telleth her , what he had done for her , how he had cloathed her with broidered garments , and fine linnen , and silk ; he had decked her with ornaments , chains , bracelets , jewels , and gold ; he gave her fine flower , and hony , and oyle . now see , to what uses she put these things , you shall find , to such uses as god never intended them for ; as you may see , vers . 16 , 17 , 18 , 19. of the said chapter , they bestowed all upon idols . the lord saith , jer. 7. 31. of their burning their sons , and daughters , in the fire , and sacrificing them to the idols , that he commanded them not , neither came it into his heart . so we may say , that many put the things of this life , to that use that god never commanded , neither ever intended . so then , in a prosperous condition , we should put this question to our selves , what use we make of the things of the condition ? in a prosperous condition , two things are to be eyed by us , for the making a right use of the things of the condition . 1. precepts . 2. patterns . 1. precepts in the scripture , commanding us to what use to put the things of a prosperous condition . the scripture abounds in them , prov. 3. 9. honour the lord with thy substance . deut. 28. 47. where we may see , what is our duty by the threatning . because thou didst not serve the lord with joyfulness , and gladness of heart , for the abundance of all things ; therefore , &c. where see , what is a man duty when he is in a prosperous condition ? it is this , when god giveth abundance of all things , that we should serve him with joyfulness , and gladness of heart . god doth not give abundance to men , that they should live more proudly , but that they should serve him more chearfully . when he enlargeth our estates , he expecteth the enlargment of our hearts toward him in duty , and service . 1 tim. 6. 18. charge them ( saith the apostle ) that are rich in this world , that they do good , and be ready to distribute , willing to communicate . and vers . 19. laying up in store for themselves , a good foundation , &c. where he sheweth , what uses men should put their riches to , ( viz. ) to do good with them , to feed the hungry , to cloath the naked . and then , to lay up a good foundation for the time to come . some men make only this use of their riches , to lay a foundation of greatness for themselves , and families , and posterity , for time to come in this world ; but neglect laying a good foundation for themselves to eternity . thus for the precepts of the word , concerning the use we should make of the things of a prosperous condition ▪ 2. we must eye patterns , and see what uses the saints have made of the things of a prosperous condition . thus you have davids example , 2 sam. 7. 1. when god had given him peace , and prosperity , he considereth how he might honour god , with what god had given him ; and so resolveth upon building a house for god : and when he found it was the mind of god , that he should not do it , but his son solomon ; he thereupon , did bequeath his gold , and his silver , to solomon for that use ; and stirred up the princes , and nobles , to do the like , 1 chron. 29. 12. riches and honour ( saith he ) come from thee : and ver . 13. all things come from thee , and of thine own have we given thee . thus you may see what use job made of the things his prosperity , job 29. 12 , 13 , &c. you will there see , what use he made of his honour , power , and wealth . 4. when we use the things of a prosperous condition , with a right consideration of their inferiority , and subordination , in relation to higher things . this consideration , will keep us from setting our hearts , and affections on them . it will make us set honour and riches , and the best things of this life , upon the foot-stool , and not upon the throne of our hearts . in a prosperous condition , we are to set the things of it in their due place . some there are , who set them so high , as though they were the only things ; when , as they are but bona scabelli , the good things of the footstool . it is then evil , when we have a higher esteem of them , than we ought to have . remember , these are not the things that are to have the preneminence . the apostle exhorts us , col. 3. 1. to those seek things that are above ; and ver . 2. to set our affections on the things above , and not on the things of the earth . he speaketh there of two sorts of things ; there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things above ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as the apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things of the earth : and biddeth us seek , and set our affections upon the things that are above . he useth two words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which notes , seeking with the whole strength , and endeavour ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which notes , the minding of those things with the whole soul. this sheweth , a man is not to look upon the best things of this life , as those things that are the best . they are to have no more degrees of affection , then there are degrees of good in them . it was good counsel , that one gave to a near relation of mine , concerning his horse ; when she saw him too much taken with him , she said , sir , love a horse , as a horse . so we should the creature , but as the creature ; and the things of the world , as the things that are inferior to the things of another world. so , then it is right , when we use the good things of this life , with a consideration of their inferiority . 5. when we use the things of a prosperous condition , with a right consideration of their emptiness and vanity . when your condition is fullest , yet you look upon the things of your condition as empty , and that will not give satisfaction to the soul. as their inferiority speaketh them unsuitable , to the spirit of man ; so their emptinesse , speaketh them unsatisfactory . it is happy with a man , when he is in a high condition , that he can look upon the things of his condition , as low things ; and when he is in a full condition , to look upon all the things of this condition , as empty . when god changeth our condition , then ( it may be ) we can do it . then we can say , now i see , that honour , and riches , are but vain and empty things . but it is best , when a man can , in the heighth of his prosperity , give such a censure of them . when gilimer , king of the vandals , was brought prisoner before justinian , sitting in majesty upon his throne , he cried out , vanity of vanities , all is vanity . this he did , in his adverse condition , when he stood prisoner at the bar. they were the words of solomon ; but uttered by him , when he was in the heighth of his prosperity , and when he sate upon the throne . the consideration of the emptiness , and vanity , that is in the best things of a prosperous condition , will keep a man from taking up with them : it will keep a man from being deceived by them , as promising more than they can perform . our saviour speaketh of the deceitfulness of riches , mat. 13. 22. the greek word , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the imposture , and fallacy of riches . it signifieth , a drawing out of the way . so there is a deceitfulness in the things of a prosperous condition ; they are apt to draw a man out of the way , to look for comfort , and contentment in them , when it is not to be found . this consideration , will prevent those dreams that a man is apt to have in that condition . as we read , isai . 29. 8. of the dreams of the hungry and thirsty man , that he dreams he eates and drinks , but when he awakes , his soul is empty . some there are , that dream of contentment , and satisfaction in their condition , that at last find it but a phantasie , and a dream . those then , that would make a judgment of a prosperous condition , must put the question to themselves , whether they use the things of their condition , with a consideration of their emptiness ? we say of wells , when they want water , that they are empty , though they may be full of other things ; as mud , and sand , and stones . so the best things of this world , are but empty things ; because they have not that in them , that the soul seeketh after , and that will give satisfaction to the soul. there is no satisfaction , where there is not suitableness . these things were never made for the soul ; and therefore they can no more satisfie it , than you can fill a purse , or a chest , with learning . 6. do you use the things of a prosperous condition , with this consideration , viz. of your own mortality ? then it is right , when we consider , as the brevity of worldly things , and that they have an end ; so , when we consider our own ends also , this consideration , will make us sober in the use of them . 1 pet. 4. 7. the apostle exhorteth to sobriety , in the use of the things of this life , upon this ground , viz. the end of all things is at hand ; be ye therefore sober . where , by sobriety , is meant , a moderate use of the things of this life ; and the motive to enforce it , is this , the end of all things is at hand : the end of your worldly enjoyments , the end of your lives , and the end of the world it self . this is the misery , that many in a prosperous condition , as they consider not , what the things of their condition are , viz. corruptible , and changeable ; so they consider not , what themselves are in their condition , viz. frail , and mortal creatures . some there are , that so use the things of this life , as if they should , for ever , live to enjoy , and use them . the psalmist telleth us , what man is at his best estate , psal . 39. surely every man , at his best estate , is altogether vanity . a prosperous condition is , then , ill for a man , when it makes him forget his own condition ; and it is good for a man , when it holds an agreement with a dying state . 1 cor. 7. 29. brethren , ( saith the apostle ) the time is short , &c. as if he should say , you have but a short time to enjoy these things , to enjoy wives , and possessions , and all the things of this life : as you know not how soon they may be taken from you , so you know not , how soon you may be taken from them . the time is short . the time , in respect of the things themselves , and their continuance , is short , and the time of your lives is short . if those , that lived in the beginning of the world , gave themselves so much to the building of cities ; it was not much to be wondered at , because they had more time before them , then we have , who live in these latter ages . they , by common course of nature , lived 500. 600. 700. years ; but our time is short , it is drawn into a narrow compass ; and the consideration of this , will help us to be sober , and moderate , in the use of the things of that condition ; and make us look upon honour , and riches , and relations , as things that we must shortly part with . it will help us , to use them with weaned affections , as a traveller doth the pleasures of his inn ; he standeth not to build himself a house at every pleasant place he passeth by ; he considereth , he is on his journy , going to his home . it is good for a man in a prosperous condition , to have thoughts of his long-home , whither he is going . so then , the great question we should put to our selves , is this , whether our using the things of this life , be such , as holdeth an agreement with a dying state ? jam. 4. 13 , 14. the apostle speaketh of some , that would go into such , and such a city , and there live , and get gain : whereas ( saith he ) you know not what may be on the morrow ; for what is your life ? it is but a vapour , &c. as if he should say , you consider not your own frailty , and mortality ; if you did , you would not be so carnally-confident as you are . remember in a prosperous condition , you are those that dwell in tabernacles of clay , whose foundation is in the dust , and whose breath is in your nostrils ; dwelling in an open house , and ready every moment to depart . remember you must go down to the grave , and the glory of your condition shall not descend with you , psal . 49. 17. 7. do you use the things of a prosperous condition , with this consideration , that they are things for which you must give an account ? i shewed you before , that they have their usefulness , and men must give an account , how they have used them . we must know , a prosperous condition hath many burthens , ( viz. ) of dangers , temptations , cares , duties ; and here is the greatest of all , that of an accompt : rom. 14. 12. every one of us , shall give account of our selves to god. by giving an accompt of our selves to god , is ( no doubt ) implyed ; a giving an accompt of our selves , in relation to our conditions , ( viz. ) what we have been ? what we have done ? how we have demeaned our selves in our conditions ? what glory we have brought to god ? what good we have done to others ? we read , mat. 25. there were talents delivered , and the master called his servants to an account , how they had used , and improved those talents ? some make these talents to be of five sorts . 1. those of nature , ( viz. ) the members of the body , and faculties of the mind . 2. wealth , 3. authority ; as power , and offices . 4. knowledg ; as arts , and sciences . 5. grace . so then , the outward things of a prosperous condition , are things to be accounted for , and then they become evil to a man , when they cause him to forget his accompt . remember ; we are accomptable to god , for whatsoever we have from god. the world is but god's great family , he is the great house-holder , and every man must give an accompt to him of the things wherewith he is intrusted . we read , luk. 16. 2. how the unjust steward is called to an accompt ; give accompt of thy stewardship , &c. every man is a steward , and hath somewat , wherewith he is intrusted . some have the things of the world , as honour , wealth , authority , &c. some have those things that concern the body , as health , strength , beauty . some have those of the mind , as wisdom , and understanding . now concerning all , there is a strict accompt to be given . to whomsoever much is given , of them shall much be required . god expects , our duties should be answerable to our advantages that we have in a condition . we find the altar that solomon made , was four times bigger then that of moses ; if you compare 2 chron. 4. 1. with exod. 27. 1. moses his altar was , five cubits long , and five cubits broad ; but solomons altar , was twenty cubits long , and twenty cubits broad , now what is the reason of the difference ? surely this , moses was in an unsettled condition , but solomon in a peaceable and flourishing estate . and god expects , that our duties and services should be answerable to our worldly advantages . let me tell you , this consideration of an accompt you have to give , will keep you humble in a prosperous condition ; will put you upon improving the things of your condition , for the glory of god , the good of others , and your own benefit ; considering , they are things you are to give an accompt of . thus for the second thing , whereby a judgment is to be made of a prosperous condition , whether it be good for a man in this life . iii. then is prosperity good for a man in this life , when it doth not make him to forget the afflictions of joseph . it is then evil , when our prosperity makes us to forget those that are in adversity . the lord speaketh of such , amos 6. 1. they were at ease in sion ; ver . 4. they did lie upon beds of ivory . they did eat the lambs out of the flock : they did chaunt to the sound of the viol , ( they had their musick too . ) ver. 6. they drank wine in bowls , ( they had their wine too , and that in abundance . ) and they did anoint themselves with the chief oyntments , ( they had their precious oyntments , so that nothing was wanting . ) now , what is their sin all this while ? why this , they were not grieved for the afflictions of joseph . this was their sin ; their prosperity had taken away the sympathy , and fellow-feeling they ought to have had of joseph's afflictions . their fulness , made them to forget his wants . let me tell you , prosperity is evil for a man , when it makes him forget the afflictions of others . it was evil for those , that they were at ease in sion ; and , that they had their ivory beds to lie upon , and their lambs and calves to feed on ; and their musick to delight them in ; but were not mindful of josephs afflictions : and therefore see how they are threatned , ver . 7. they shall go captive with the first that go captive : i. e. god would first fall upon them . it is said of dives , luke 16. 19. that he was cloathed in purple , and fared deliciously every day : but lazarus could not partake of so much , as the crumbs that fell from his table . we may safely conclude , that , that mans abundance is naught for him , that makes him to forget the wants of others : that , that mans prosperity is naught for him , that makes him to forget the afflictions of others : that , that mans ease is evil for him , that makes him to forget the troubles , and disquiets of others . heb. 13. 3. the apostle chargeth them , that they should remember those that are in bonds , as if they were bound with them . q. d. though you are at liberty , yet let not your liberty destroy that sympathy , and fellow-feeling , you ought to have of your brethrens bonds , and miseries . this sympathy the apostle calleth for , rom. 12. 15. rejoyce with them that rejoyce , and weep with them that weep . q. d. what ever a mans particular condition is , it should not hinder him from sympathising with others in their conditions . rejoyce with them that rejoyce . as if he should say , it may be your particular condition is sad , and you have cause to weep , in respect of your own particular ; yet if it go well with the publick , and the people of god in general , you ought to rejoyce in their rejoycings . and then ( saith the apostle ) weep with them that weep . q. d. it may be , your particular condition may be a rejoycing-condition , nothing aileth you , you want for nothing ; yet , if the church , and people of god , be in a sad condition ; you are to weep with them . job telleth us , he did so in the dayes of his prosperity , job 30. 25. did not i weep for him that was in trouble ? was not my soul grieved for the poor ? this he did , when he had no cause to weep in relation to himself , his condition being a rejoycing condition . you may see , how , in the height of his prosperity , he did sympathize with those that were in affliction , chap. 29. ver . 6 , 12 , 13 , 15 , 16. to close this , let our condition be never so prosperous , we ought to bleed in others wounds , and to be afflicted in all , wherein they are afflicted . thus i have finished the first thing , viz. how a man may know , whether a prosperous condition be good for him in this life . chap. xi . 2 i now come to shew you , how a man may make a judgment of an adverse and an afflicted condition ; whether it be good for him in this life . for let me tell you , that as it is not good for all , that they have prosperity ; so neither is it good for all , that they are afflicted . now , that you may know , whether an afflicted condition be good for you , consider this . i. in general , i shall mind you of what i have before said , ( viz. ) that he that will make a judgment of his condition , must first make a judgment of himself . so that , to you that are in an afflicted condition , i have two questions to put . 1. what you do in your condition ? 2. what you make of your condition ? 1. when god puts you into an afflicted condition , what do you do in that condition ? what is your carriage , and behaviour in the condition ? is it such , as becometh such providences and dispensations ? doth your behaviour become your condition ? quest. you will ask , what is a man to do in an afflicted condition , that he may be able to make a judgment of it , whether it be good for him ? answ . do you do the work of your condition , and perform the duties of your condition ? then it is good for you . quest. but then you will ask , what is the work , and what are the duties , that he is to do in an afflicted condition ? answ . i shall shew you that , in some particulars . 1. this he is to do , to endeavour the finding out of this , ( viz. ) what every affliction comes in order to . when god putteth us into an afflicted condition , it is in order to somewhat ; and it is our duty , to search out the mind and meaning of god in it . some there are , that walk up and down ( as i may say ) in that condition , without ever inquiring , for what end it is they are afflicted . as those , isa . 5. 12. they regarded not the work of the lord , nor the operations of his hands . we must know , afflictions are some of god's operations . as it is god that bringeth a man and his comforts together , so a man and his crosses ; and every cross cometh in order to somewhat . the refiner kindleth his fire in his furnace , in order to the refining of his mettal . the physitian giveth physick in order to health . remember , every affliction , is in order to somewhat . it cometh with a message from god. now , our great work is to find out , what the message is , affliction bringeth . when a man brings us letters , we do not look on the back side only , and the superscription , but we look upon what is contained within , and what they import . so it is in respect of afflictions , they bring us ( as i may say ) letters from god , and a message , in order to somewhat . the thing we have to do , in an affliction , is , not only to look upon the endorsment , and outside of the affliction ; but we must break it up , and see what is written within . i told you formerly , we must go to god to know the meaning of a condition ; dan. 5. 5. we read of a hand writing , and the king , and all were troubled , to know the meaning of what was witten . in an afflicted condition , there is a hand-writing upon it . the great thing we have to do , is , to enquire what is the meaning of it , and for what end the affliction cometh . thus it is with many in affliction , they never inquire after the meaning of an affliction , though it cometh with letters and messages ; yet ( as i may say ) they put them in their pocket , as caesar did those letters that forewarned him of his death , when he was going to the senate . plutarch , telleth of the governour of thebes , when a letter was sent to him from athens , to discover a plot that was against him , which was that night to be executed ; and the messenger told him , that the matter , contained in the letter , was of high concernment , and that he must read the letter presently ; his answer was , weighty matters for to morrow , and that night he was slain . thus , some never look into the letters , that an affliction bringeth us , and so despise the affliction . lam. 3. 40. the afflicted are there directed , what to do in their condition , vers . 39. why doth the living man complain ? this we should not do . but then see , what we should do , vers . 40. let us search and try our wayes , &c. this is some of the work we have to do in an afflicted condition . as the lord spake to josuah , when the men of israel fled before the men of ai , josuah casteth himself down before the lord , but the lord bids him rise up and search , for there was wickedness committed . as you may read , josh . 7. 10. where the lord sheweth him , what was his duty , ( viz. ) to search out the sin , for which that defeat came . 2. this is another thing we are to do in an afflicted condition , ( viz. ) to set in , and joyn with the affliction , and to further it in the work for which it is sent . we must do by afflictions , as we do by physick ; we do not only take physick , but we also joyn with it , to further it in it's working ; we keep our chamber , we take broth , we forbear studying and working ; and all this is to further it's working . afflictions , are physick that god giveth us : and then it is right , when we joyn with the physick , and further and help it in it's operation . when a physitian administreth physick , to a diseased patient , there are three things considerable , ( viz. ) the physitian , the patient , and the disease . and where any two of these joyn together , down goeth the third . if the physitian and the patient joyn together , down goeth the disease ; if the physitian and the disease joyn together , down goeth the patient ; if the patient and the disease joyn together , down goeth the physitian . so it is in respect of an afflicted condition : there is the patient , the physick , and the disease . now what is the reason , that the physick of affliction doth some persons no good ? surely this , the patient and the disease joyn together . this the prophet telleth us in the case of babylon , jer. 51. 9. we would have healed babylon , but she would not be healed . where you find the patient , taking part with the disease . thus , many in an afflicted condition , take part with the disease , and not with the physick . affliction cometh , to set mens hearts and the world , men's hearts and their lusts , at greater distance ; but here is the misery , that most men take part with their lusts , and not with their afflictions , to further them in the work for which they are sent . they do , in respect of the rod , as they do in respect of the word . when they should take part with the word , against their sins ; they take part with their sins against the word : so , when they should take part with the rod , against their lusts , they take part with their lusts , against the rod. thus did those , isa . 1. 5. jer. 5. 3. they joyned with the disease , and did all they could to obstruct the operation , and working of the physick of affliction . this ( as i may say ) is a crossing our crosses , and afflicting our afflictions ; when we hinder them in their working . and this speaks an afflicted condition evil for a man in this life . it is said of ahaz , that in his affliction , he transgressed more and more ; this is naught . 3. this is another work of an afflicted condition , ( viz. ) to eye our passions and affections , more than our afflictions . to have an eye upon our hearts , more then upon our hurts . some , when they are in an afflicted condition , spend all their time in poring upon their afflictions , as though that were the only work of their condition : whereas the great work they have to do , is , to eye their own hearts and spirits . some look altogether without , when they should look within . it is our own passions in an afflicted condition , that are our greatest affliction . if the house within be kept dry , we need not much to care , what tempests are without . we many times complain of that , that is without us ; when indeed , the cause is within us . as we see it is with a sick man , he complaineth of the uneasiness of the stool he sits upon , of the bed he lieth upon , of the unsavoriness of the meat he eats ; when the cause is inward . were but his ill-humours removed , and purged away , the same stool , and bed , and meat , would content him . when god puts men into an afflicted condition , the reason why to some it is so troublesome , is , from within , from their own spirits and dispositions . if they could but subdue their passions , and bound their spirits , the condition would be well enough . poring upon afflictions , is like a mans poring upon rough and tempestuous waters , which makes his head giddy , and himself sea-sick : so it is with some , they do but distemper themselves , by looking altogether upon their afflictions . thus it was with job , ( job 2. ) you find him poring upon his afflictions . and then see what the effect was , chap. 3. he opened his mouth , and fell a cursing the day of his birth . satan indeed thought to make him fall a cursing his god , but he was deceived ; yet he fell to cursing the day of his birth , which was too-much . the great work a governour of a city hath to do , when he heareth that the country about him are up in arms against him , is , to look to the town within , to see that there be no tumults and risings within . it is good for us in a day of affliction , to look to this , that our passions do not raise a mutiny . it was the saying of a heathen , intus si recte , ne labores , thou need'st not trouble thy self , if all be well within . 4. this is another work of an afflicted condition , ( viz. ) to eye our sins , more than our sufferings and afflictions . many in an afflicted condition , eye their afflictions , but not their sins . they look upon what god doth against them , but consider not , what they have done against him ; which if they did , it would make them complain more of their sins , then of their sorrows . it would turn their tears into another channel ; and cause them to spend those tears upon their sins , that they spend upon afflictions . lam. 3. 39. why doth the living man complain , a man for the punishment of his sins ? in their afflicted condition , they were full of complaints , as we see , vers . 2 , 3. &c. but here the prophet giveth a check to them , q. d. we complain of our afflictions ; our eyes are altogether upon our sufferings ; oh , but consider , man suffereth for his sin. we should eye our sins , more then our sufferings , psal . 51. 3. david saith , his sin was ever before him . it is thus with some in an afflicted condition , that their sufferings are ever before them , and not their sins . when god afflicts them , they can say , we are the persons that feel affliction from god : but consider not , how they have sinned against god. the good of the consideration of our sins in an afflicted condition , hath these benefits attending it . 1. it will make us justify god in all our afflictions . to acknowledg that all his wayes are equal , and that he is righteous in all that he hath brought upon us , dan. 9. 14. there is an expression of eliphaz , job 4. 17. shall mortal man be just with god ? there is a principle of pride in every man by nature , which is apt to shew it self in the lowest condition ; so that we are apt to have better thoughts of our selves , then of god himself ; and to think , we are more just then god , when he layeth affliction on us . thus those , ezek. 33. 20. they said , the way of the lord was unequal . it was from looking only upon his wayes , and dealings with them , without considering their own wayes , and how they had dealt with him . 2. as it will help us to clear gods justice , so to admire his mercy , in that he doth punish and afflict us , less then our iniquities do deserve . as the confession is , ezra 9. 13. they had been in captivity 70. years , and yet though their captivity were long , they saw cause why they should admire the mercy of god towards them . looking upon their sins , they saw their sufferings were less then they did deserve . 3. this will help us to adore the wisdom of god , in making afflictions to become cures of , and remedies against , sin. afflictions at first came in as punishments for sin . while we look only upon our afflictions , we discern not the wisdom of god in sending them , and ordering them for our good ; but when we eye our sins , as well as our afflictions , then we find , they are sent to cure the soul of some disease , as pride , and worldliness , &c. this will put a man upon putting this question to himself , doth not this affliction come to cure , and kill my corruptions ? hath not the lord sent it to take me off the creature , and to imbitter it more to me ? hath not god done this to cure the tympany of pride , or the dropsy of covetousness , or some creature-surfet ? and hereupon a man falls upon admiring , and adoring the wisdom of god , in making afflictions , cures for our corruptions . 4. eying sins as well as afflictions , will help us to possess our souls in patience , and to suppress all risings and smoakings of passion , to which we are subject in a day of affliction . and this it will do , by giving us to see that our afflictions are less then our iniquities do deserve ; and then there is great reason we should bear them patiently , when we know we have deserved greater . why should he not patiently endure the akeing of teeth , that knowes he hath deserved the gnashing of teeth ? and the burning of a feaver , when he knoweth he hath deserved burning in hell ? this will help to make us patient , when we lose a comfort , ( viz. ) the consideration of this , that we have forfeited all our comforts , and deserve to be deprived of all . 5. eying our sins as well as our afflictions , will make the burthen of affliction much the easier , and leighter . what is the cause that to some , afflictions are so heavy ? it is , because their sin is so leight to them . remember this , the heavier we find our sins to be , the higher we shall find our afflictions to be . affliction must needs be heavy to those , who eye nothing but affliction . when we compare evils of suffering , with evils of sinning , we shall find them to be leight , although they be never so great . the reason why many complain of the burthen of their affliction , is , because sin is no burthen to them . vvhere sin is found to be heavy , affliction will be found to be leight . thus for the fourth thing we have to do in an afflicted condition . 5. we are in an afflicted condition to do this , ( viz. ) to keep our hearts open , and enlarged , in the midst of outward straitnings . afflictions are straitnings . as god dealeth with nations , job 12. 23. he enlargeth them , and straitneth them again . so he dealeth oftentimes with particular persons . and afflictions are their straitnings . god bindeth up the face of our comforts . as the expression is in job , that by the frost , he bindeth up the face of the waters : so by the frost of affliction , he bindeth up the face of our comforts . our work then is , to keep our hearts thawed , and open , when our outwards are as it were frozen up . it is our work to see , that in the mid'st of our outward straitnings , our hearts be not straitned towards god. it must be our work to keep our hearts open , when the lord shuts us up by affliction . gods afflicting , is called gods shutting up , deut. 32. 30. except the lord had shut them up . sometimes a man and his comforts walke together . god sometimes turns a man loose among his comforts , to walk at large in the enjoyment of them . and then sometimes the lord separates between a man and his comforts , and buildeth a wall between them , that they cannot come at one another . thus the church complaineth , lam. 3. 17. thou hast removed my soul far from peace . and again , lam. 3. 5. he hath builded against me , and compassed me about with gall and travel . and vers . 7. he hath hedged me about that i cannot get out . here the church complaineth of her shuttings up by affliction . there is a double hedg that god makes about a man , ( viz. ) an hedg of protection , that no evil can come at him ; ( thus he did about job . ) and then a hedg of affliction , that no good can come at a man , this is a hedg of thorns . thus the church complaineth , lam. 3. 9. he hath enclosed my wayes with hewen stone . she was shut up with such a wall which speaks strong and impregnable afflictions . now the work we have to do , is , to see that in the mid'st of our shuttings up , our hearts be not shut up towards god. jam. 5. 13. if any be afflicted , let him pray . where the apostle sheweth what is to be our work in an afflicted condition , ( viz. ) prayer . several conditions , have their several duties . in prosperity , we are to give thanks ; in adversity , we are to pray . eliphaz charged job , job 15. 4. that in the day of his affliction , he did restrain prayer before god ; that he had inward restraints , when he was under outward restraints . it is our work in an afflicted condition , to watch against that . prayer is the duty that is proper for an afflicted condition , and that suits with such providences . and this is some of the work we are to do in that condition , ( viz. ) to pray . we read , isa . 26. 16. in trouble they have visited thee , they poured out a prayer when thy chastening was upon them . it is calvin's opinion , that there the prophet sheweth , what was the behaviour of gods people , and what they did in the day of their affliction and trouble , ( viz. ) they did visit the lord ; and so shewed the confidence they had in god. q. d. lord , whereas afflictions drive others from thee , and set them at a further distance ; yet thy people draw nearer to thee , and seek the more after thee . here is the work in an afflicted condition , to visit god , and to poure out a prayer before him. afflictions are god's visitations , and when god visiteth us with his afflictions , we should visit him with our supplications . when he poureth forth our comforts , and emptieth us of them , ( for so god's afflicting is called , a pouring out ) it 's then our duty to pour out a prayer before him. david made this the work of his condition , psal . 142. 2. i poured out my complaint before him , i shewed him my trouble . so psal . 18. 6. in my distress i called upon the lord , and cryed to my god. and this the lord calleth for , as that which we are to do in an afflicted condition . psal . 50. 15. call upon me in the day of trouble . it is some ease to us , when a trouble falls upon us , that we have some friend to repair to , into whose bosom we may pour out our complaints . this is the great priviledg , that in an afflicted condition we have a god to go to ; to whom we may make known our condition , and shew him our trouble , as david did , psal . 142. 2. in that condition , it is one great thing we have to do , to go to god , to begg of him what we need for the condition : viz. shoulders of patience for our burthens , and a gracious improvement of our conditions . christians , you must know , an afflicted condition is then good for you , when your hearts are kept open , when you have inward enlargements , in the mid'st of your outward straitnings . 6. the work of an afflicted condition , is this , viz. to keep the ear open to counsel and instruction . some there are , so taken up with the thoughts of their condition , that they will not hearken to counsel . as marius the romane said , he could not hearken to the laws , for the ratling and noyse of armes . so the noyse of troubles , will not suffer some , to hearken to the voice of counsel . and so david confesseth that it was his case , psal . 77. 2. his soul refused comfort . elihu , job 36. 8. sheweth how it is with godly men when they are in affliction . and then vers . 10. he openeth their ear to discipline . we must know , sathan is a great enemy to the doing the work of our condition ; he endeavours to make us turn our conditions into sin , and not into duty . he doth all he can , to stop our ears against hearing counsel and instruction . remember , when you are in affliction , there cometh some instruction with it . now satan endeavours to open the eye , but to stop the ear ; he keeps the eye open , to look upon the affliction ; but he keeps the ear shut , and stopeth it , that it may not hearken unto the instruction . the best way in an afflicted condition , is to keep the eyes shut , and the ear open . not so much to look upon the affliction , as to hear instruction . micah 6. 9. hear ye the rod. he doth not say , see ye the rod , but , hear ye the rod. when men are under the rod , their eyes are open enough to see the rod ; they can point to the affliction , and shew what it is . but the great thing they are to do , is to hear the rod. the rod hath a voice , which should be hearkened to . when an affliction comes , it comes ( as i told you before ) with some message from god ; it comes with some instruction ; and that we are to hearken to : we should hear what god will speak , as david said in another case , psal . 85. 8. when we see a flash of lightning , we then prepare our ears to hear a clap of thunder . when we see the affliction , we should have our ears open , to hearken to what followeth . we read of eliah , when he was in the mouth of the cave 1 king. 19. 12. there came a strong wind that brake the mountains ; after the wind came an earth-quake ; after the earth-quake , came a fire ; after the fire , came a soft still voice . remember , after the noyse of afflictions , there comes a voice ; and we should hearken to that voice . psal . 94. 12. it is said , blessed is the man whom thou chastenest , and teachest him out of thy law. the happiness of a man lieth not in his being chastened , but in his being taught and instructed by his chastisement . a mute and dumb affliction is evil for a man ; and it is our deafness , that maketh the affliction dumb , when a man heareth not the affliction speak . so then , in an afflicted condition , we are to hearken to what god saith , as well see as to what god doth . 7. another work of an afflicted condition , is this , ( viz. ) framing the heart to a pious submission . to get the heart into a submitting frame . and this not only out of necessity , but out of duty . it is excellent , when we can bring our hearts to a quiet submission to the will of god , in all these providences and dispensations . it must not be onely a necessary submission . such a submission is this , when a man parteth with a comfort upon this consideration ; if god will take it away , i cannot help it ; i am content to part with it , since it cannot be otherwise . thus they submit to their condition , and yield to the parting with a comfort , when they see they can keep it no longer . and this is that submission that some rest in , and think it sufficient to say , there is no remedy . but now there is another submission that hath more of grace in it . and that is , when god calleth for a comfort from us , there is free resignation of it up to god. as we read of abraham , when god called for isaack , he presently resigned him up to him. and this submission proceedeth from faith , which works a christian to the denying of himself , and to a complying with god in that , that is seemingly contrary to his own desires and content . thus we read , heb. 11. how abraham , by faith , offered up his only begotten son. by a hand of faith he presents again to god , that blessing he received from him. faith teacheth a man to receive a mercy from god , and to be thankful ; and to part again with it , and to be content : and this not out of necessity , because they can keep it no longer , but there is a free resigning of it up to god. consider , the difference between these submissions , is such , as is between the death's and ends of men . some men , when they see they must dye , and that there is no remedy , do yield out of necessity ; and so their soul 's are as it were taken from them . as the expression in the gospel is , thou fool , this night shall thy soul be taken from thee . whereas a godly man , makes his soul a free-will-offering to god. as our saviour did his , father into thy hands i commend my spirit . and as stephen did his , lord jesus , receive my spirit . it is said , prov. 14. 32. the wicked is driven away in his wickedness . ( i. e. ) he is thrust , and forced out of the world , whether he will or not . but the righteous hath hope in his death ; and that hope makes him to resigne , and give up his soul to god : as we read of giving up the ghost . 8. this is another work we have to do in an afflicted condition , ( viz. ) to lay to heart the affliction . when god puts a man into an afflicted condition , this is one thing god expects from him , eccles . 7. 14. in the day of adversity consider . in isa . 42. 25. the prophet complaineth of jacob , that when god poured out upon him the fury of his anger , and the strength of battle : and it had set him on fire round about , yet he knew it not ; and it burned him , yet he layed it not to heart . according to the original , it is thus , he did not put it upon his heart . it is an hebrew phrase , and notes diligent consideration of affliction . now that you may not be mistaken about this , you must know , there is a double laying to heart of an affliction . 1. carnal , sinful and hurtful . 2. spiritual , holy and helpful . 1. there is a sinful laying of afflictions to heart . when a man takes those burthens that lye upon his outwards , ( viz. ) his person , estate , &c. and layeth them as a burthen upon his spirit ; whereby a man troubles himself , when god troubles him . when he layeth his troubles without , so to heart , as to trouble himself within ; this is evil. this is forbid , john 14. 1. let not your hearts be troubled . the word in the original , signifieth such a trouble , as is in water when the mud is stirred up ; or as the sea is , when it is troubled with a storm or tempest . as we read in scripture of the troubled sea , that it's waters cast forth mire and dirt. it also signifieth such a trouble as is in an army , when it is routed and disordered ; there is nothing but fear , and distraction , and confusion . so saith our saviour , let not your hearts be troubled . ( i. e. ) take heed of so laying your troubles to heart , as to trouble your hearts ; to distemper your affections , and so to blind the judgement , that you can see and discern things no better , then a man can in muddy water . this laying of afflictions to heart is unlawful ; when they are layed to heart , to disquiet and distemper the heart , and to raise a storm in the soul , to make it a troubled sea ; casting forth nothing but the mud of impatiency and discontent . take you a glass of water that hath some mud in it , and let it stand still , the mud settleth at the bottom , and the water above is clear ; but shake this water , and then the mud ariseth , and there is confusion ; and the water that before was clear , becometh muddy . so it is with our hearts and affections , there is mud at the bottom , and when they come to be stirred by affliction , then the mud ariseth . this we should take heed of , of laying afflictions so to heart , as to stir up the mud of impatiency and discontent . 2. there is a laying of afflictions to heart , that is spiritual , holy and helpful ; this is a laying them to heart , not for the troubling , but for the bettering the heart . not for the making of the spirit more distempered , impatient , weak , and unfit for duty ; but for the making of it more holy , and humble , and submissive ; this is a right laying of afflictions to heart . it is then right , when there is an applying of the heart to the affliction ; to find out what use and benefit may be made of it . when we lay the affliction to the heart , not to distemper it , but , as a plaister , to heal the diseases and distempers of it ; ( viz. ) to heal it's pride , and worldliness , and vanity , &c. it should be with us , in considering of , and laying afflictions to heart , as with the bee which alights on a flower , and leaves it not till she hath made something out of it ; even out of the very blossom of a thistle , she will get somewhat . so it should be , in respect of an afflicted condition , there should be such an application of the heart to it , as to get somewhat out of it , for the bettering of the heart . solomon telleth us , eccles . 7. 2. it is better to go to the house of mourning , then to the house of feasting : for this is the end of all flesh , and the living will lay it to his heart . laying to heart the ends of others , is the making somewhat out of them , that is good and profitable for our selves . it is our duty to lay to heart the afflictions of others , much more our own . the lord telleth babylon , isa . 47. 7. that she said , she should be a lady for ever , and did not lay the afflictions of his people to heart . as she laid them not to heart by way of sympathy , so not by way of improvement . so then , to close this , laying afflictions to heart , stands in this , in having impressions made upon our spirits , suitable to the providence and the dispensation . we read of ahaz , that in his affliction he transgressed more and more , 2 chron. 28. 19. god brought judah low , and ahaz was put to his shifts ; he gave gifts to the king of assyria , yet he helped him not . and verse 22. in the time of his distress , he did trespass more against the lord. and it is said , this is that king ahaz ! the meaning is , that the affliction did not make an impression upon his heart , suitable to the providence and dispensation . to close this , it is then right , when our hearts answer to providences , in laying afflictions so to heart , as to make suitable impressions . 9. this is some of the work we have to do in an afflicted condition ; we are patiently to expect and wait upon god ; waiting is one of our duties in an afflicted condition . we are to wait upon god for comfortable supports in it , and a seasonable deliverance out of it ; isa . 8. 17. i will wait upon the lord , that hideth his face from the house of jacob. the prophet resolved to walk dutifully , when god walked strangely . we shall find in an afflicted condition , this is the duty , that is commanded , commended , and practised by the saints in that condition . it is commanded , psal . 27. 14. wait on the lord and he shall strengthen thy heart ; wait i say on the lord. lam. 3. 26. it is good that a man should hope , and quietly wait for the salvation of the lora . it is spoken there in reference to an afflicted condition . and so we find the godly have made it their work in that condition to wait . david telleth us , he waited patiently for the lord. consider , waiting is an act of patience drawn-out . the scripture hath two expressions concerning it , viz. waiting on god. waiting for god. waiting on him for comfort in affliction ; and waiting for him , to deliver out of affliction . thus did the people of god , isa . 25. 9. lo , this is the lord , we have waited for him , and he will save us . this is some of the work we have to do in an afflicted condition , ( viz. ) to wait on god , and to wait for god. affliction is apt to make us short-breath'd . to make us weary not only in waiting , but weary of waiting . this we should look to , that though we are weary in waiting , yet not to be weary of waiting . it was the saying of that wicked king of israel , 2 king. 6. 33. this evil is of the lord , why should i wait any longer ? the great work we have to do in an afflicted condition , is , to wait upon god. i have told you before , it is god that brings a man and his afflictions together ; and as it is he that openeth a fore-door , to let a man into that condition , so it is he that must make a back-door , to let a man out . there are many that would make a back-door of their own ; but god is wiser then they , and knows how to deliver them . job 14. 14. all the dayes ( saith he ) of my appointed time , will i wait till my change come . and this is some of the work we have to do in an afflicted condition , ( viz. ) to wait till our change come . now waiting upon god in affliction , standeth in these two things , 1. in a silence of spirit . a waiting spirit is a silent spirit , it makes no noyse or clamour , lam. 3. 26. it will wait quietly for the salvation of god. psal . 62. 1. my soul , wait thou upon god. according to the original , it is , be silent before god. where there is waiting upon god , there is no murmuring ; there are no impatient expressions ; there is a deep silence of the soul in respect of passion , though not in respect of prayer . there is a speaking to god , but not against god. a waiting soul , is a praying , but not a passionate soul. remember ; when god's hand is upon our backs , our hands should be upon our mouths . 2. in a sweet submission of spirit to god , waiting god's time for deliverance . there is our time , and there is god's time . as christ told mary , mine hour is not yet come . this is waiting , to stay the lords leisure , and to wait his time . it was wickedly spoken by that king of israel , who said , this evil is of the lord , why should i wait any longer ? whereas , on the contrary , he should have argued thus , this evil being of the lord , therefore there is reason i should wait . 10. another work of an afflicted condition , is this , to make all out of god , that we need in that condition . living on god , and living by faith , are some of the great duties that concern that condition , isa . 50. 10. is there any that walketh in darkness and hath no light ? let him stay himself upon his god. while we are in a prosperous condition , we have creature-props and stayes , and we are too apt to stay our selves upon them : and therefore the lord pulleth them away , to make us stay our selves upon him. as the lord speaks , isa . 3. 1. behold , i take away the stay and the staff , &c. the church , in the day of her affliction , made all out of god , mic. 7. 8. though i sit in darkness , yet the lord shall be a light about me . faith will help us to look upon god as an universal good. we know there are many particular things , and ( as it were ) pieces of comforts , that must concurr , to make a mans outward condition good . our good here below , is a compounded good ; a wife is a part , and children a part , and riches a part , and health a part , &c. but a man by an eye of faith , seeth that god is all this , and more . as elkanah told hannah , am not i better to thee then ten sons ? so the lord is more to a christian , then all worldly enjoyments . the things of the world ( though enjoyed in the greatest measure ) can never make a condition comfortable without god : but the enjoyment of god , will make a condition comfortable without them . it was davids course , to place god as his strength , where greatest danger was : the lord ( saith he ) is the strength of my life : his life was in greatest danger : and it was his way , to fetch supplies from god in his greatest wants . when he wanted a rock , a fortress , a comforter , a deliverer ; he made the lord all these . and this is some of the work we have to do in an afflicted condition . thus we have finished the first thing , by which a man is to make a judgment of an afflicted condition ; whether it be good for him in this life or not ? ( viz. ) by considering what he doth in that condition . chap. xii . 2 we come now to shew you , that you are to make a judgment of your condition , by what you make of your condition , and what you have gained by it . the great question you are to put to your selves , is , whether you are spiritual gainers or losers by your condition ? the truth is this , every temporal condition is evil for a man , by which he is a spirituall loser . in an afflicted condition , all will confess they are temporal losers ; they will tell you , they have lost houses , and estates , and wife , and children , and this , and the other comfort : but the question is , whether you are spiritual gainers , by your temporal losses . i have told you before , an afflicted condition , is a condition that may be improved to spiritual advantages : although it seemeth a barren condition , yet it is improveable . isa . 41. 19. god said , he would plant in the wilderness , the cedar , shittah tree , and the myrtle tree , &c. he speaks there of making the wilderness fruitful . an afflicted condition , is a wilderness-condition , and we should see what fruitfulness there is in it . it is sometimes with conditions , according to what the psalmist speaketh in another case , psal . 107. 34. he turneth a fruitful land into barrenness . and verse 35. he turneth a wilderness into springs of water . there are some conditions , that seem outwardly fruitful , ( viz. ) prosperous conditions : and these sometimes are turned into barrenness ; some are spiritually barren in that condition . some there are , whose condition is a wilderness , and yet this condition is turned into springs of water , and is made fruitful . christians should see , whether they are fruitful in the land of their affliction . you have a passage , in gen. 41. 52. that joseph called his sons name ephraim , for ( saith he ) god hath made me fruitful in the land of my affliction . christians should look , what fruit their afflicted condition beareth , and what they gather from it . it is a condition planted with thorns and thistles ; but i have told you before , that there is a spiritual art , of gathering figgs , from these thorns ; and grapes , from these thistles . god , in afflicting , intends our profit , and gain , and good , heb. 12. 10. it is our work , to see whether we profit by afflictions . we can never say , an affliction is good for us , till we can say , this affliction is for my profit . and , as david did , it is good for me that i have been afflicted . this having been spoken in general , i shall now come to shew you in some particulars , how you may know , whether you are gainers by an afflicted condition . before i come to speak to them ; you must consider , under what notions and names , the scripture presenteth them to us : by which you may see , what is god's aime , and end , in sending them . and wee should see , whether the affliction hath done that work upon us , that answers to the ends and intentions of god , for which he sent it . now that will be discovered thus , by considering these things . 1. affliction is god's furnace , isa . 48. 10. i have chosen thee in the furnace of affliction . isa . 31. 9. when god afflicted jerusalem , he is said , to have his fire in sion , and his furnace in jerusalem . affliction is god's fire and furnace . now , what is the fire and furnace to do ? it is to melt , and try ; and refine , and purify . christians , in an afflicted condition , are to see , whether the furnace hath done this work upon them ? whether it hath purified and refined them ? they are to consider , what they were when they went into the furnace , and what they are when they come out . we read , zach. 13. 9. god saith , he would bring a third part through the fire , and he would try them as silver is tryed . job ( chap. 23. 10. ) saith in his afflicted condition , when he hath tryed me , i shall come forth like gold. ( i. e. ) pure and glistering . he should come forth better then he went in . this is the great thing we have to do , to see whether we come better out of the furnace of affliction , then when we went in ; whether we come forth like gold. the furnace doth two things . it 1. melteth . 2. refineth . 1. it melteth that , that is meltable ; and we are to see , what melting work affliction hath done upon us . some are not melted , because they are as stones in the furnace . cast a stone into the furnace , it goeth in a stone , and it comes forth a stone . it is heated , but is not melted . there are many come out of an affliction , the same they went in . it is said of pharoah , at the end of every plague that befell him , that his heart was hardned . he went in hardned , and so he came out ; he went a stone into the furnace , and so he came forth . it is our great work in an afflicted condition , to see how we come forth , to see whether affliction melteth us . there is an expression , psal . 107. 26. their hearts melted because of trouble . we should see , whether afflictions do melt our hearts ? whether it hath melted a proud heart into humility ? an hard heart into softness ? a rebellious heart into obedience ? ephraim confesseth , affliction wrought this work upon him , jer. 31. 18. thus you are to see , what affliction hath wrought upon you by way of melting . 2. you are to see , what affliction hath done by way of refining and purifying . that is the other work of the furnace , ( viz. ) to refine . it is to separate the dross from the silver ; and to take away impure mixtures . when you went into the furnace you went in dross , but do you come forth as gold ? some come forth but dross . the lord speaks of such , jer. 6. 29 , 30. they went in dross , and so they came out . vers . 29. the bellows are burnt , the lead is consumed in the fire , the founder melteth in vain . the lord there speaketh of himself , as a founder that hath taken much paines , to little purpose : he had burned his bellows , but all was in vain , the wicked were not taken away . vers . 28. they were brass and iron . god looked that they should have been silver and gold , when they were in the furnace . gods furnace of affliction , is , for a transmutation of metalls , to turn iron and brass , into silver and gold : but they were base and corrupt still . at best , they were but reprobate silver ; as the prophet styles them , vers . 30. reprobate silver shall men call them : or as it is in the margin of your bibles , refuse silver ; such silver , from which the dross would not be separated by the fire of the furnace of affliction ; so they came out of the furnace as they went in . we read , ezeck . 24. 12. god had set israel on the fire , but yet her great scum went not out of ber . it began to boyle up , but it did not boyle out . vers . 13. they were not purged . they came off the fire as they went on . the great work you have to do in an afflicted condition , is , to see what refining work affliction hath done upon you . 2. affliction is god's school . now in a school , there is a rod and a book : the one for correction , the other for instruction . thus it is in god's school of affliction , psal . 94. 12. blessed is the man whom thou chastenest , and teachest out of thy law. whom thou chastenest , there is the rod : and teachest out of thy law , there is the book . this we are to do in an afflicted condition , to see what god's rod hath made us to learn out of god's book . the rod cometh for two ends , 1. to drive somewhat out of us . 2. to drive somewhat into us . 1. the rod cometh to drive somewhat out of us . solomon telleth us , prov. 22. 15. folly is bound ( or riveted ) in the heart of a child , but the rod of correction drives it away . the rod is to whip folly and stubbornness out of a child ; and when it doth this work , then it is good . we are to see , what the rod hath driven out of us . there is folly bound up in all our hearts , and we must see , whether the rod of affliction hath driven it away . ephraim makes this confession , jer. 31. 18. thou hast chastised me , and i was chastised ; i was as a bullock accustomed to the yoak , &c. there was an unruly and untamed spirit in ephraim , but the rod of affliction subdued it : as he acknowledged , vers . 19. surely after i was turned , i repented . the rod gave him a turn , and he was reformed by it . our great work in an afflicted condition , is , to see what the rod hath driven out of us ; and whether , when we were out of the way , it hath whipped us into the right way . david saith , psal . 119. 67. before he was afflicted he went astray . david was a rambler till god whipped him . but now i keep thy precepts . q. d. i was a very careless observer of thy precepts , but now thy rod hath whipped it out of me . 2. the rod cometh to drive , and beat somewhat into us . it comes to set on lessons and instructions . correction cometh for this end , to set on instruction . you have a passage of elihu , job 33. 16. of god's speaking once or twice , and man perceiveth it not . vers . 16. then he openeth the ears of men , and sealeth their instruction : ( i. e. ) when men will not hear , god cometh with afflictions , and openeth their ears , and setteth on his instruction with a witnesse . god's corrections , are to seal his instructions . instructions many times make no impression , till the rod comes and seals them , and puts the stamp upon them . the question we are to put to our selves in an afflicted condition , is , what instruction the affliction hath sealed to us ? 1. can you say , the rod of affliction hath sealed an instruction to you concerning god , what he is ? we read of manasseh , 2 chron. 33. 12. when he was in affliction , he besought the lord his god , and then ( saith the text ) he knew that the lord was god. no doubt but he knew it before , but he heeded it not , till the affliction came and sealed the instruction to him . 2. what instructions hath afflictions sealed concerning your selves ? can you say , we have often heard , what a proud , and stubborn , and perverse-creature , man is ; like a bullock unaccustomed to the yoak . such a creature i my self am , apt to forget my god , and to forget my self : but alas ! i took no notice of these instructions . but now affliction hath opened mine ear , and sealed this instruction . 3. what instructions hath afflictions sealed concerning the creature ? i have often been instructed of the vanity of the creature , of the emptiness that is in all worldly comforts , of the uncertainty that is in riches , and all worldly enjoyments : and have been called upon , to use all these things with weaned affections , and right considerations of their brevity , mortality , mutability . but these instructions i heeded not in the day of my prosperity . but now my affliction hath sealed these instructions . i now see what the creature is , and what all worldly things are , ( viz. ) vanity and vexation of spirit . when solon the wise , came to visit croesus the rich , croesus shewed him his wealth , and asked him , whether he thought him not the happiest man living ? solon answered , nemo faelix ante obitum ; thou mayest be unhappy for all this , before thou diest . croesus did then but laugh at what solon said . but afterwards , when he had lost the battle against cyrus , and had his city taken , and was bound to a gibbet over a great pile of wood , to be burned in the sight of the persians ; he cryed out aloud , o solon , solon ! cyrus asked him the meaning of it ; he answered , that solon had told him this before , but he believed him not . we are to see , whether affliction hath sealed this instruction concerning the creature's vanity . 4. what instructions hath affliction sealed concerning sin ? can you say , i have been informed of the evil of sin , what a bitter thing it is , that though it be sweet in the mouth , yet it will be gall and worm-wood in the end . these instructions i have often heard , but heeded them not . but now affliction hath sealed these instructions . it hath given me to see , the evil of disobedience , pride , covetousnesse , and of over-loving the creature , &c. 5. what instructions hath the rod sealed concerning duty ? i have heard , out of gods word , much concerning my duty , what i ought to do ; but i was a careless , and forgetful hearer . 1. i have heard , it was my duty , in a good day , to prepare for evil dayes . but this instruction i heeded not . i could not believe there would be a change in my condition : but now affliction hath sealed this instruction . 2. i have heard , that this was my duty , to pity others in their miseries , and to have a fellow-feeling of others afflictions . but these i heeded not . i did not remember the afflictions of joseph . i was not afflicted in the afflictions of others : but now the rod of affliction hath sealed that instruction . 3. i have been instructed concerning obedience , viz. that it should be close , and conscionable : but alass ! i heeded not the instruction : i was loose , and formal , and took that liberty to my self , that the word did not allow . but now the rod hath sealed this instruction ; it hath taught me to be more strict , and close in my obedience , as it did david , psal . 119. 71. thus we are to see , whether the rod of affliction hath sealed these instructions , psal . 94. 12. blessed is the man whom thou chastnest , and teachest out of thy law. then it is right , when with affliction , and correction , there goeth instruction ; and when the rod of affliction sealeth instructions out of the law. 3. we have affliction presented to us under another name and notion , ( viz. ) that it is god's plough , psalm . 129. 3. every instrument in affliction , is god's plower : and every affliction is god's plough , that makes furrowes upon our backs , our estates , and families . now consider , what is the work of the plough ? it is to break up the ground , and to fit it for the seed , that it may bring forth a crop. now , how shall we know it was good for the land that it was plowed ? but by the crop it brings forth . if it bring forth nothing but weeds , or bryars , or thorns , we cannot say , that it was good for that land , that it was plowed . joh. 15. 1. god is compared to a husband-man . now a husband-man hath two things to look to . 1. his field . 2. vineyard . for his field , he hath a plough : for his vineyard , he hath a pruning-knife . afflictions are both these . 1. afflictions are god's plough for his field ; and whoever are the instruments in afflicting , they are but god's plow-men . an husband-man hath his day-labourers under him : so hath god , some that labour about the ear , the heart , and the inward-man : and these are his ministers , 1 cor. 3. 9. we are labourers together with god ; ye are god's husbandry , or god's tillage . and then god hath another sort , that deal about a mans outwards , and those are , such instruments as he makes use of , in afflicting . an husband-man in his field , hath some to plow , and break up the earth : and he hath some to sow , and cast abroad the seed . those that sow , are his ministers , who by their preaching , cast abroad the seed , when the plough of affliction hath broken up the ground . it is not the husband-man's work , to be alwayes plowing , he hath his time to be sowing too . as you may see , isa . 28. 24. god's afflicting , may well be compared to plowing , and that in these respects . 1. plowing altereth and changeth the face of the earth . if you plowe up a green meadow , you alter the face of it : it 's verdure , and greenness , and beauty is gone . the plough turneth a pleasant meadow , into a fallow field . thus affliction changeth the face of a mans condition . it turneth a naomi , into a marah , naomi signisieth , pleasant , and marah bitter . ruth 1. 20. it is said , in mic. 3. 12. sion shall be plowed as a field . sion had been as a beautiful meadow , fair , green , and pleasant ; but god by afflicting her , would make her look like a fallow-field . thus , you find the change , god's plough of affliction , made in job's condition : it quite altered the face of it . job 29. 2 , 3 , 6 , &c. he sheweth you , how fair and flourishing his condition was , before god's plough went over him : but chap. 30. he telleth you , what a change it had made of the face of his condition . 2. the plough overturneth the earth , and layeth the bottom uppermost . it turneth that downward , that was upward , and that upward , that was downward . so doth affliction , where that plough comes , it hideth that that was green , and turns it out of sight , ( viz. ) our comforts , and casteth earth upon them . as the expression is , isa . 24. 1. behold , the lord maketh the earth empty , he maketh it wast , he turneth it upside down . this the plough of affliction doth when it cometh , it turneth our comforts and worldly enjoyments , upside-down . 3. the plough where it cometh , maketh furrows : and maketh such marks and prints on the earth , that a man may know where the plough hath gone : so that we can , for along time after say , this ground hath been plowed . so afflictions make furrows , and leave marks behind them , upon a mans estate , and body , and family , and relations ; that one may say , here hath the plough of affliction hath gone . thus it did upon shiloh , jer. 7. 12. go ye to my place which was in shiloh , &c. and see what i did to it , for the wickedness of my people israel . this was a long time after god had inflicted his judgments upon shiloh , yet she lay as a fallow-field still . the great work we have to do , is this , to see , what work the plough of affliction hath done . you must know , plowing is a relative work ; it is in order to some other , and some further thing , as to sowing , and to harvest . we are to see , whether our affliction have been followed with a fruitful crop. i have told you before , the plough of it self doth no good , there must be something else , or else there will be no harvest . there must be sowing as well as plowing . this we are to do , to see , whether we are sowed , as well as plowed . and to see , what crop is brought forth , and groweth in those furrows of affliction ? whether it be not weeds and hemlock , as the expression is , hos . 10. 4. 4. we are to look upon afflictions , as god's physick , and as those physical means and remedies , that god useth for the curing of our diseases . as physitians have their wayes of curing corporal diseases , by diet-drinks , and sweatings , and purgations : so the lord hath his wayes and means of curing our spiritual diseases . as there are diseases to which our bodies are subject , ( viz. ) surfets , and feavers , and dropsies , and consumptions ; so there are the like in our spirits . it is the saying of one , that there is no beast on the land , but it hath it's like in the sea : so , there is no disease belonging to our bodies , but our souls are spiritually subject to . there is the tympany of pride , the dropsy of covetousness , the consumption of envy , the feaver of passion : the spirit hath it's surfets and distempers . now , afflictions are some of those means and remedies god makes use of , for the curing these diseases . the great thing we are to enquire after , is , what work the physick of affliction hath wrought upon us . 1. afflictions are god's diet-drink . it is made up with gall and wormwood . so the church telleth us , lam. 3. 19. so isa . 30. 20. we read of the bread of affliction , and the water of affliction . psal . 80. 5. we read of the bread of tears , &c. physitians give things to their patients , that may not be toothsome , yet may be wholesome . we are to see , what operation this diet-drink hath had upon us , whether it hath weaned us from the world . there is a disease physitians call pica , which is a desire to feed upon trash : as some women and children , will eat earth , and coales , and the clay of walls . such a disease we are all suctject to , having a strong appetite and desire after low earthly things , too base for the spirit to feed upon . now can you say , this diet-drink of affliction hath cured you of this disease ? 2. affliction is god's phlebotomy , his blood-letting . god's afflicting is his takeing some blood from us . and when god doth it , he doth it in the right veine . when he takes away riches , and honour , &c. then he bloodeth us in one veine . when he taketh away wife or children , then he letteth us blood in another veine . we are to see , what good our blood-letting hath done us , whether it hath taken down our high colour , and our high looks ? we are to see , whether it hath taken away any of our corrupt blood ? whether it hath cured our ranckness of pride , and feaverishness of passion . there is an expression , isa . 17. 4. that the glory of jacob should be made thin , and the farness of his flesh should be made lean . ( i. e. ) god would let them blood by his afflictions , to cure their pride , and all their other spiritual diseases . 3. afflictions are god's purgations , to purge out of us peccant and malignant humours , they come to purge out of us pride , covetousness , &c. we are to see , vvhether afflictions have purged us , not only by moving these corrupt humours , but by removing of them . isa . 27. 9. by this shall the iniquity of jacob be purged . this is our work , to see what sinful humours affliction hath purged away . how many purges hath god given to some by afflictions , and yet they have not removed obstructions . afflictions are to remove obstructions : to make way for the word to come to the heart . it comes to the ear , but the work of affliction , is , to make way for it to come to the heart . the great question , we are to put to our selves , is this , vvhether affliction , hath opened a way for instruction to come to our hearts ? st. bernard told a brother of his that was a souldier , and a man of a dissolute and prophane life ; when he saw him sleight the good counsel he had given him , he clapt his hand on his side , and said , one day god will make way to this heart of yours , by some spear or launce . ( i. e. ) he should receive some wound in the warrs , and then he would think of his admonitions : and so it fell out . chap. xiii . quest. some may ask , since i know not what is good for me in this life , vvhat counsel or direction can you give me concerning conditions , ( viz. ) for the choosing or refusing a condition ; so that i may not do what is contrary the will of god , and to my own good ? answ . for answer to this , i shall give you in some directions , with which i shall conclude this subject , and they are of two sorts . some general . particular . 1. general . you must not be your own choosers of conditions , but let god choose for you . as the psalmist's expression is , psal . 47. 4. he shall choose our inheritance for us . it is good for us , not to be our own choosers of conditions , but to let the lord choosers for us . it is an excellent thing , and that that speaks much submission to the will of god ; when in respect of outward conditions , we can say , lord , thou shalt choose for me . there are many that are discontented if they may not be their own choosers ; and say , ( as rachel did concerning children ) give me this , or give me that , or else i dye . herein is the pride of man seen , that he must have , what he would have , or else he thinks it not well , and is ready to charge god foolishly . thus it was with jonah , because he could not have his will in the destruction of nineveh , and in the enjoyment of his gourd ; he presently flyeth on t into passion against god himself : as you may read , jonah 4. vvhen god repented of the evil concerning nineveh , it displeased jonah exceedingly , and he was very angry . and see , in a pett he would dye , vers . 3. take away my life from me , for it is better for me to dye then to live . what was the cause of all this ? jonah could not have his will in the destruction of nineveh ; and so thought it was better to dye , then not to have his will : so far did passion transport him . and then concerning the gourd , vers . 6. we read , how it sprung up to shadow jonah , and he was exceeding glad of the gourd . but when the gourd was smitten , and withered , jonah was exceeding angry ; and saith , vers . 7. it is better for me to dye , then to live . yea , he proceeds so far , as when vers . 9. god asked him , vvhether he did well to be angry for the gourd , as to answer , i do well to be angry even to the death . now , what was the cause of all this ? but only this , that jonah could not have his own will , and be his own chooser . so the great direction , is this , let the lord choose your condition for you , and let it be as the lord will. vve are apt to be our own choosers , and this causeth much sin and sorrow . thus we read of those , in jer. 42. after the death of gedaliah , the forces under johanah , were in a great strait , vvhether they should stay in the land of judah , or go into the land of egypt . they resoved at first , the lord should choose their condition for them ; and thereupon they come to the prophet , to enquire of god what they should do ; and resolved what ever answer they had from god , whether it were good , or whether it were evil , they would hearken to it . as you may see , vers . 3 , 5 , 6. but we find , for all this , they resolved to be their own choosers , and to have their own wills : and the prophet telleth them , that they dissembled in their hearts , when they sent him to enquire of the lord. for when god had choosen for them , and told them what he would have them do , viz. not to go into egypt , they would none of his choice , but into egypt they would go . this is that we are to take heed of , of being our own choosers of conditions ; but let the lord choose for us . so take notice of these moving considerations , vvhy we should make the lord , the chooser of our conditions , and not be our own choosers . 1. now in gospel-times , we are not under a distinct covenant for temporalls as the jews were . the law was to the jews , a conditional covenant for temporalls , ( viz. ) for outward prosperity , and long life , and temporal happiness in the land of canaan . vve find the old-testament , runneth most upon temporal promises . as we may read , deut. 28. lev. 27. and hence it was , the people of god in those times , did so much stumble at the prosperity of wicked men , and the afflictions of godly men ; as david , jeremiah , habakkuk , and others did . but now under the gospel it is otherwayes . since the coming of christ in the flesh , and his pouring forth of spiritual blessings upon his church , by the holy-ghost ; he doth not feed his people , with the hopes of those things that are temporal . the new-testament runs most upon spiritual promises : only here and there , some temporal ones are inserted , and intermixed ; which ( we must know ) are to be understood with an exception ; and that they shall be performed , both when , and as , god seeth good . they do not alwayes intimate what shall be , but onely this , that , what ever be , it shall be for good . so then , having a covenant made up of better promises , then those that are temporal , it should make us willing to be at god's disposing concerning temporalls . it should make us say , lord , seeing thou hast by covenant , settled the highest things upon me ; deal with me for outwards as thou wilt . 2. a second moving consideration is this , our unfitness to be the choosers of our own conditions . such is our folly and ignorance , that , if god should leave us to our own choice , we should make a very foolish choice . we should choose conditions , as little children do books , when they come into their fathers studies , ( viz. ) by their gilt covers , and the gay pictures that are in them . so would many choose conditions , rather by what they seem , then by what they are : rather by the fineness , then by the fitness of a condition . as a child chooseth a coat , he looks not so much at this , whether it be fit , as whether it be fine and trimm . if god should leave us , to choose our own conditions , we should be apt to choose unfit conditions for our selves . our choosing , would be like a child 's in an apothecaries shop , who chooseth the most painted box , when it may be , there is nothing but rats-bane and poyson in it . we are apt to judg of conditions , by their outside , and never look what is within the condition . that man that looks no further then upon the outside of a condition , will never make a right choice . he will be of the number of those , of whom the lord speaketh , isa . 7. 15 , 16. who were apt to choose the evil , and refuse the good . we are indeed children in making a choice of conditions : ready to take rats-bane for sugar , hemlock for parsly , and the berries of deadly night-shade for cherries . as there is need for a great deal of spiritual wisdom , to judg of conditions ; so also to choose conditions . the consideration of our weaknesse and folly , should move us , to make the lord our chooser for us . how quickly should we undo our selves , if the lord left us but to our own choice . we should instead of bread , choose stones ; instead of fishes , choose serpents ; instead of food , choose poyson ; and instead of blessings , choose things burthensome ; and instead of what is really good , we should choose only what is good in appearance . men would choose conditions , as many do wives , ( viz. ) by their outwards , not their inwards . they choose rich and fine , rather then fit wives ; whereas the comfort of marriage , lieth in fitness and suitableness of spirit . the fineness of a shoo , is not that that makes it easie , but the fitness ; so it is not the fineness of a condition , but the fitness that makes it good . plutarch , telleth us this story of a roman , he put away his wife ; his friends thereupon asked him , vvhat fault he found with her ? is she not honest ? is she not beautiful ? he putting out his foot , shewed them his shoo , and said , is not this shoo new ? is it not finely made ? and yet none of you know where this shoo pincheth me . so , if we should be left to choose conditions by their outside , we should choose that condition that doth look fine , but yet may prove evil and uneasie to us . 3. a third moving consideration , is this , we have a god that is infinitely wise , and therefore there is great reason , we should leave the choice of our condition to him. he made man , and therefore knowes what is best for man : he formed man , and therefore knowes how to frame his condition . psal . 103. 14. he knoweth our frame . it is there meant , of our outward frame , ( viz. ) the frame of our bodies : but it is true of our inward frame , ( viz. ) the frame of our spirits . so , he must needs know best , what condition is best for us . 1. he knows what is in man. it is said of christ , ( which speaks his divinity ) joh. 2. 25. he knew what was in man. god knowes man's inwards , and knowes what outwards will best suit with him . he that made us , knows what condition is best for us . he that hath taken measure of our bodies , best knowes how to fit us with a garment : and he that hath measured our foot , best knows how to fit us with a shoo. and god that knowes our spirits , knowes best what condition will sit them . heb. 12. 9. he is called , the father of spirits . they come from him who is the highest spirit , as from the fountain . and he is called , num. 16. 12. the god of the spirits of all flesh . he is the god of spirits , and therefore must know the temper of spirits , and what condition will best suite with them . as he that hath the measure of our bodies , is the fittest to make a garment for us ; and he that hath the measure of our foot , is fittest to make a shoo for us : so he that hath the measure of our spirits , is most fit to choose our conditions for us . 2. as he knoweth what is in man , so he knoweth what is in conditions ; he knoweth what effects they will have upon men . as he knoweth our spirits , so he knoweth what conditions will agree with them . we are so ignorant , that if we were left to choose a condition , we should choose that , that may be unsuitable . it is with many in choosing conditions , as it is with some in drinking wine , who ( as i have told you before ) swallow it greedily because it is pleasant , but consider not it's strength and operation , and so become intoxicated and drunken by it . this sheweth , he is fittest to choose our condition for us , that knoweth , both what is in us , and what is in conditions ; and knoweth how our hearts and conditions will suit when they meet . we read of hazael , that he knew not the operation , that honour and promotion , would have upon his spirit : when he returned this answer to the prophet , am i a dog , that i should do this ? how many have destroyed themselves , by choosing those things , whose operations they knew not . we many times know the names , when we know not the natures , and properties , of things . vve know prosperity by name , when yet we know not it's operations . vve know conditions as some know hearbs , ( viz. ) their names , but not their vertues ; but the skilful physitian knoweth them . god knowes what is in conditions , and what operation and work , they will have upon our spirits ; and therefore is fittest to choose our condition for us . 4. a fourth moving consideration is this , god's soveraignty and lord-ship over us . he is an independent majesty , and we are dependent creatures . we have a common saying , that beggars must not be choosers . vve are all beggarly creatures , that have nothing but what we receive from god. vve live on him , and depend on him every day , for our daily bread . now , to be our own choosers of conditions , suits not with this . he is a proud and sawcy beggar , that will be the chooser of his own almes . vve must know , god hath put us all into a state of dependency . this should keep us humble , and work us to a submission unto the will of god , and to be disposed of by him. vve read of pharoah , how he forgot himself in this particular , ezek. 29. 3. he waxed proud , because his land was watered by the river nilus . thus it was in that country , they had not showres from heaven , as other countries had : for , nilus at a certain time did overflow , and so did enrich the land. upon this , pharoah thought , that he depended not upon god , for the fruitfulness of his country ; and presumes to say , is not the river mine ? vve must know , we are all dependent creatures : vvhat we have , was first in god's hand , before it was in ours : as what we give to a beggar , was first in our hands , before it was in his . 5. a fifth moving consideration , is , our own unworthiness . vvhat do we deserve ? vve forget this , when we would have our own wills . vvhen we would choose our conditions , may not the lord answer us , as we do a proud beggar , that is not contented with his almes , vvhy , what do you deserve ? let god put us into what condition he will , we should consider , it is better then we do deserve . it is the confession of jacob , gen. 32. 10. i am less then the least of all thy mercies . vvho is it , that can look upon himself as such , and yet stand upon it , to have what he will ? 6. a sixth moving consideration , is , to let the lord choose our condition for us , is the way to have comfort in our condition . there is no loss in it : vvhereas we shall be losers , in being our own choosers . there is comfort in leaving our selves to god , to choose our condition for us . let the condition be never so uncomfortable , yet this puts comfort into it ; that it is the condition , that god hath chosen for me , and so must needs be best for me . a mans condition may be such , as may not suit with his own carnal will and desires ; yet , this is that , that gives comfort to a christian , vvhen he can say , this is not a condition that is of my own choosing , but the lord hath chosen it for me . vve read of abraham , when the lord called him out of his own country , he went forth , not knowing whither he went , heb. 11. abraham did not lose by doing this , and by making god his chooser of a place for him . to close this ; know , you will be no losers in the end , in letting the lord choose your condition for you . remember what moses told israel , deut. 8. 16. that god did all that he had done to them , to do them good at their latter end . vve may be assured , when we leave it to god to choose our condition for us , it shall be , first or last , good for us . 7. a seventh moving consideration , is this , they have always been losers , that have been their own choosers of conditions . look through the scripture , you will find that they were , at first or last , unhappy in their choice : and that those , who would have their own wills , had , in the end , no cause to rejoyce . vve read of rachels passionate wish , give me children , or else i dye . and what got she by it ? she died in child-bearing . vve read , psal . 78. 18. of those , that required meat for their lusts . god gave them meat for their hunger , but they must have meat for their lusts . and see what came of it , vers . 30. while the meat was yet in their mouths , the wrath of god came upon them , &c. i shall refer you , to jer. 42. 10. jer. 43. 9 , 10. jer. 44. 26 , 28. vvhere you may see , what those got , that would be their own choosers . remember , this makes a condition a snare to us , when it is a condition of our own choosing . 1 tim. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they that will be rich , ( i. e. ) rich whether god will or no : who make it their aim , and design , and full purpose to be rich , come of it what will , we may see , what comes of it , ( viz. ) they fall into temptations , and into snares . quest. but how may a man know , that he is not the chooser of his own condition ? answ . in general . consider this , conditions are the higher and lower rooms and seats , in this great house of the world. as you know at a table , there are the higher and lower seats . as we read , math. 23. 6. that the pharisees did love the uppermost seats at tables . vve are apt to affect the higher conditions , but we should look to this , whether the place we sit in , be the place of god's choosing ? vvhether we did not place our selves ? but , whether it be the place the great master of the family placed us in ? according to the counsel of our saviour , luk. 14. 8 , 10. it is said of jesus christ , in respect of his priestly office , heb. 5. 5. he glorified not himself to be made an high-priest . ( i. e. ) he did not place himself in that office. it was not an office of his own choosing , but he was called to it by the father . vve should consider , vvhether we do not take the honour to our selves , of placing our selves in conditions ? vve read , when elijah was threatned by jezabel , 1 king. 19. 3. he fled for his life to beersheba which belonged to judah ; he fled out of israel , and thence he went to horeb , and came into a cave . see vers . 9. behold the word of the lord came to him , and he said to him , what doest thou here , elijah ? and so he asked him again , vers . 13. what doest thou here , elijah ? and we find he could give no good account of his being there . we should consider when we are in a condition , what account , we can give to god of it . what answer we can make , when we are asked , how came you there ? when we are either in a prosperous or an adverse condition , and are asked , how we came there ? what answer can you give ? can you say , lord , it is the condition that thou hast chosen for me ; and i am here by thy disposal and appointment ? now , this having been spoken in general ; i shall come to shew you in some particulars , how a man may know , that he is not the chooser of his own condition . 1. he that is not his own chooser , is not guided by his own counsel , but by god's counsel . he consulteth more with god , concerning a condition , then with his own heart and spirit . it is thus with many ; when they look upon conditions , they fall to consulting with their own carnal hearts , and carnal friends , and to consider , what is for their outward ease , and pleasure , and profit : but say not , as david did , it is good for me to draw near to god. they ask not counsel of god , concerning their condition . ezr. 8. 21 , 22. when ezra was to go from babylon to jerusalem , he asked counsel of god. it is said , he proclaimed a fast at the river of ahava , to seek of god a right way for them , and their little ones , and for all their substance . where you may see , they would have god choose their way for them . we read , 1 sam. 14. 36. when saul made the motion of going after the philistines , and to fall upon them by night , the people answered , do whatsoever seemeth good to thee : but the priest said , let us draw near hither unto god. ( q. d. ) let us not be our own counsellors , but let us ask counsel of god. now in asking counsel of god concerning a condition , we are to look to this , that it be , 1. without dissimulation . 2. without self-reservation . 1. without dissimulation . we read of those , jer. 42. that would have the prophet inquire of god for them : they made as though they would steer their course , by his counsel . but yet we find , they would be their own choosers . for the prophet telleth them , vers . 20. you dissembled in your hearts , when you sent me to enquire of the lord. they sent to enquire of god , when they were resolved before what to do . 2. without self-reservation . of this were those guilty , jer. 42. 6. though they said , whether it be good , or whether it be evil , we will obey the voice of the lord. ( i. e. ) let god's answer be what it will , we will hearken to it . and yet we do find , that , because the lord's answer did not agree with their wills , they would not hearken to it . so that we see , when they made that promise to the prophet , it was with this reservation , provided , that the answer that comes from god , be answerable to our desires . thus they became their own choosers , and rejected the counsel of god , to their own destruction . 2. this speaks , we are not our own choosers of conditions , ( viz. ) when lawfull means are not neglected ; nor unlawful means used . 1. when lawful means are not neglected , for the avoiding of the evils of affliction . there are many that do create crosses to themselves . we are to bear those crosses that god layeth upon us ; but we are not to make our own crosses . there is little comfort , in bearing a cross that is of our own making . it is one thing , when god makes us sick , or poor , &c. and another thing when we make our selves so , by the neglect of means . 2. when unlawful means , are not used to mend and better our outward condition . some there are that god hath placed low : and , not being contented , they fall upon the use of unlawful means , to raise themselves : and will not waite for the invitations of providence till god bid them sit up higher . there is an expression , prov. 28. 30. he that maketh haste to be rich , shall not be innocent . there is a making haste to be rich. some will not keep the road , but will break hedges , and think to find a nearer way to be rich , by the use of unlawful means . 3. this speaks , we are not our own choosers of conditions , ( viz. ) when cross-providences do not discontent us . when what pleaseth god , pleaseth us . when we can say , as job did , shall we receive good at the hands of god , and shall we not receive evil ? it is then right , when what pleaseth god , pleaseth us . there is a known story , of the answer that a shepheard returned to some travailers , who asked him , what weather they should have ? such weather as i please , saith he ; and told them , the weather would be such as god pleased , but what pleased god , pleased him . it is then right , when what pleaseth god , pleaseth us . 4. this speaks , that we are not our own choosers of conditions , ( viz. ) when outward good things are prayed for , and outward evills are prayed against , with submission to the will of god. our saviour telleth us , john 5. 30. he came not to seek his own will , but the will of him that sent him . and when he was to drink of that bitter cup , though he had prayed , it might pass from him ; yet he addeth , mat. 26. 39. not my will , but thine be done so john 12. 27. father ( saith he ) glorify thy self . when he had prayed before , to be kept from that hour , yet he cometh in with this , father , glorify thy self . ( q. d. ) what ever becometh of me , yet father , glorify thy self . we should imitate jesus christ in this , and say , lord , let not my will , but thy will be done . vve should in praying , either for outward good things , or against outward evills , say , as those did , acts 21. 14. the will of the lord be done . vve have an expression , 1 joh. 5. 14. this confidence we have , that if we ask any thing according to his will , he heareth us . this is the way to be heard , when we ask not only according to his revealed will , but with submission to his secret will. the rule for the right using of the great ordinance of prayer , is , asking according to the vvill of god. it is not asking according to our own wills . it is not to ask what we will , for that is to be our own choosers . in prayer , there is a making known of our desires to god , both for the bestowing the good things that we need , and averting the evils that we fear ; and , in all this , there must be a submission to the will of god. in the best of saints , there is grace and nature . nature would have it's will , but then grace cometh , and causeth a submission to god's will ; and saith , as our saviour did , let not my will , but thine be done . 5. you may know , you are not your own choosers of conditions , by this , ( viz. ) when you are not too careful about the issues , and events of things . it is thus with some , they can be content to use the means ; but trouble themselves , about the issue , and event . some are content , that god should prescribe them the means , but they would appoint the success . when we can use means , and leave the issue to god , without a distrustful thought , then it is right . we have an expression of joab's , 1 chron. 19. 13. when the children of ammon came against david , he sent joab forth with his army to give them battle ; and the counsel that joab gave to his brother abishai , was this ; be of good courage , and let us behave our selves valiantly for our people , and for the cities of our god ; and , let the lord do that which is good in his sight . q. d. let us use the means , and leave the issue , and success , to god. joab knew , that the issues of warr , were in the hands of god , and therefore left them to him. our thoughtfulness about the issues of things , proceedeth from a desire that is in us , to be our own choosers . this is forbidden , phil. 4. 6. in nothing be careful . the care forbidden , is about the issues and events of things : and such a care bespeaks a fear , that things will not fall out according to our desires , and expectations ; and speaks our desire of being our own choosers . 6. this speaks our not being our own choosers of a condition , ( viz. ) when we have a promise , and can rest upon providence to bring it about , without shewing the way , how to do it . remember , we are to serve providence , but not to go before it . when we go about , to teach providence its way , how to bring to pass a promise , this speaks a desire in us , of being our own choosers . thus it was with rebeccah , when the promise was concerning her sons , that the elder should serve the younger : yet she could not be content with that , but must devise a way of her own , how to bring it to pass . as if god needed her sin , and her shifting , to bring to pass , what he had promised . providence needeth not our midwisery , to bring to pass gods purposes . concerning them , we may say , as the egyptian midwives did of the israelitish women , that they were lively , and were delivered before the midwives came to them . so , let me say of providences , and promises , they need not our help , for their being delivered . the truth is , we are too apt to mix our wisdom with god's , and to direct his providence how to work. job 38. 2. ( saith god ) who is this , that darkneth wisdom , with words without knowledge ? how many be there , that darken providence with their own sinful inventions ? as though they would teach god , how to bring to pass , and perform his own promises . it is then right , when we can wait upon god , for the performance of his promises in his own way ; and this speaks , we are not our own choosers . 7. this speaks we are not our own choosers of a condition , ( viz. ) when we can wait god's time ( if it be sad ) , for the change of it . there is an expression of the lord's , jer. 49. 19. who will appoint me the time ? some there are , that will presume to appoint god the time , when he shall alter things , and change their conditon . we read , john 2. at the marriage of cana when they wanted wine ; christs mother said to him , they have no wine , vers . 3. but he answereth her , vers . 4. mine hour is not yet come . thus we would set god the time , of changing our water into wine . when we need a mercy , then is our time to seek it ; but we are to wait god's time for the bestowing of it . we are not to set god a day , but wait . as habukkuk said he would do , hab. 2. 1 , 2 , 3. he would get him into his watch-tower . he knew the vision was for an appointed time , and so would wait god's time , for the deliverance of his people . 8. this speaks , we are not our own choosers of conditions , ( viz. ) when the issue and success , and event of things , doth not discontent us . of this i have spoken before , and therefore do but touch it . bernard hath a passage , quadr-serm . 6. enitendum ut sit nobis cum deo una voluntas ; & , quaecunque ei placent , placeant & nobis , we ought to endeavour , that our wills may be one with god's ; and that whatsoever pleaseth him , may please us . but of this i have spoken before . quest. but some may ask , whether it be lawful for a man to wish , that a thing had fallen out otherwise then it did ? as when a loss or cross befalleth us , whether we may lawfully wish , it had not been so ? answ . i shall speak somewhat to the answer of this question . so , we must distinguish between things that are 1. offensive to god. 2. troublesome to us . 1. for things that are offensive to god , vve may lawfully wish they had not been . vve find the lord himself wishing that , psal . 81. 13. o that my people had hearkened to me , and that israel had walked in my way . so that , to wish , that those evills that offend god , had not been , is lawful . 2. there are evils troublesome to us . and about them lieth the question , vvhether it be lawful for us to wish , whether such evils had not befallen us . for answer to that : though in some cases it may be lawful , yet i shall shew you in some cases it is unlawful . 1. when the wish proceedeth from an unwillingness to be under the cross . we may sit down and bewail the state of things , and so may wish things were otherwise then they are ; but then we must see , that this proceeds not from delicacy of spirit , and unwillingness to be under the cross . a christian should love to suffer , though he loveth not that which he suffereth . 2. the wish is evil , when it proceedeth from murmuring and discontentedness of spirit , with the providences and dispensations of god. then to wish , such and such a thing had not been , is sinful , and a kind of secret blasphemy ; when we fall upon censuring god's administrations : this is to make our selves wiser than god. now consider in what cases we may wish things had not fallen out , so as to make such wishes lawful . 1. when they are not absolute , but hypothetical . when the wish is only thus ; if god had been so pleased ; or , if the lord had seen it good . 2. when it is only by way of bewailing the state of things , but yet there is a willingness to submit to god. 3. when in these our wishes , we mix faith with our tears ; and , under black and sad dispensations , we believe that god is good , and good to us . as the psalmist saith , psal . 73. 1. yet god is good to israel . to close this : we are to consider two things , 1. we may wish that , that god wills not , and yet not sin . as the deliverance of a people from judgment , whom god intends to destroy . 2. we may sin in wishing , and desiring what god willeth , ( i mean in respect of his secret will ) as the death of a father , a child ; and husband , a wife : for whose lives we may lawfully pray , when they are sick , though it may be the will of god that they shall dye . this yet to be with a submission to his will , though not yet revealed . thus i have given you directions in general , concerning your choosing of conditions . i now come to give you in some particular ones . 1. seek not great things for your selves , but desire only things that are convenient . we are apt to have our longings after things that are unfit for us . we read of those , rom. 1. 28. who did things that were not convenient . so there are many , who desire things that are not convenient , jer. 45. vers . the last , the lord giveth baruch a sharp reproof for this , and seekest thou great things for thy self ? seek them not . we should still remember agur his wish , prov. 30. 8. feed me with food convenient for me . according to the original , it is , feed me with the bread of my allowance . ( i. e. ) that that is my proportion . tremelius rendreth it , demensum , mine allowance . some think , that demensum signifieth , a monthly proportion of food , deriving the word a mense : some think , it is a metiendo , from measuring . so agur prayeth for his measured allowance , ( i. e. ) such an allowance as did suit with the necessary occasions of his life . we read of jacob , when he was going to padan-aram , gen. 28. 20. that he vowed a vow ; and see what he desireth of god ? it is , bread to eat , and rayment to put on . he desireth not honour , and riches , and great things , but things necessary and convenient . he desireth not delicates , ( as the children of israel did ) to be meat for his lust , but bread for his hunger : if thou wilt give me ( saith he ) bread to eat . and then he desired not cloaths for his pride , but raiment to put on , ( viz. ) cloaths to cover his nakedness . the apostle , rom. 12. 16. among those aphorisms or aphoristical , precepts , he gives concerning practice , he gives some concerning conditions , minde not high things , but condescend to men of low estate . minde not high things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and whereas our translation reads it , condescend to men of low estate , in the greek , it is only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and may be rendred , low things . and so the antithesis requireth that it should be the neuter gender , answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , high things . it is as if the apostle had said , mind not high things , but condescend to low things . the same apostle saith , 1 tim. 6. 8. having food and raiment , let us be therewith content . contentment is the rest of the desire ; having that that is necessary and convenient , we should desire no more . and the apostle gives the reason , ver. 7. for we brought nothing into this world , neither may we carry any thing out . here i shall do two things : 1. shew you the good of desiring only what is fit , and convenient . 2. how a man may judge of conveniency , and how he may know what is convenient for him . i. consider the good of desiring what is only convenient , and of that condition that is fit for us . 1. it is the condition that is freest from temptations , and so the best condition . the temptation commonly lyeth beyond the line of conveniency . the apostle saith , 1 tim. 6. 9. that they that will be rich , fall into many snares , &c. when men are not content with necessary things , and convenient things ; but they must have great things , and an abundance ; they lay themselves open to , and fall under , many temptations . this agur doth acknowledg , prov. 30. 8 , 9. in a storm , that ship is in least danger , that carrieth the lowest sayl. the things of this life , are things we easily sin in ; great things make us lyable to great temptations . and this is one reason , why the apostle exhorteth , that prayer should be made for great persons , viz. for kings , and such as are in authority , 1 tim. 2. 2. christians , you are to observe , there are two sorts of persons the tempter is ready to work upon , and to get advantage of ; 1. of such as are in a high condition . 2. of such as are in a low condition . 1. such as are in a high condition ; who sail with top , and top-gallant . hence it is , that our saviour saith , it is hard for a rich man to enter into the kingdom of heaven . it is rare , to find great men , and rich men , good men . 2. such as are in a low condition , and are discontented with it ; that would have higher , and fuller sailes : i.e. better , and greater things . these through their discontedness , lay themselves open to temptations . it is observed of witches , who have given themselves up to the devil ; that they are ( for the most part ) such as are old , and melancholy women especially , & such as are of the poorer , and meaner sort : and one reason of it , is , their being discontented with the means of their condition . remember this , our being contented with things convenient , without seeking great things for our selves , will free us from many temptations . there is a story of a roman , that had great bribes sent him , and other great rewards promised him : the messenger that brought them , found him at dinner with a dish of turnips . he gave this answer to the messenger , carry back your presents : he that can be content with such fare , needeth them not . 2. a convenient estate is , the estate that is most easy . those are fit things that are most easy ; that shoo is the easiest , that fits our foot . it is said of abraham , gen. 13. 2. that he was very rich . the hebrew word rendred rich , signifieth heavy , viz. abraham was very heavy . great things are burthensom , and heavy things ; when things convenient are not so . they are attended with a double burthen . 1. a burthen of duties 2. a burthen of cares . 1. a burthen of duties . much will be required of those , to whom god hath given much of the things of this life . the more honour and riches any have , the more duty is expected . 2. a burthen of cares . great things are attended with great cares , and great fears . eccles . 5. 12. the sleep of a labouring man is sweet , but the abundance of the rich will not suffer him to sleep . the rich mans care of getting , and his fear of losing , depriveth him of his rest . it is with such , as it is with those troubled with that disease called ephialtes , or night-mare ; they feel a burthen in their sleep , and think they have a mountain lying upon their brests . know this , a convenient estate is the most easie , and is not attended with those troubles and burthens , as great things are . we know , garments that sit close to us , are easiest for us . a loose garment , as a cloak , &c. in a windy day , becomes troublesom . a staff is a help to a man in his journey , but a bundle of staves is a burthen . from all this , you may gather , that a convenient estate is the most easie . 3. a convenient estate is the safest , and most secure , in respect of outward dangers . it makes us less liable to envy , and hatred . the historian said of the roman emperours , that they got nothing by being emperours , nisi ut citius interficerentur ; but that they were killed the sooner . low trees stand in those tempests that overturn the tall ones . great things do but set us upon a pinacle , from whence we are ready , every moment , to fall , and break our necks . 4. consider this , things convenient , are most commodious for us as christians . do but consider , what christianity is compared to , in scripture ; and you will find , that great , and superfluous things , do not suit with it . it is compared to three things . to a race . to a warfar . to a pilgrimage . 1. to a race . 1 cor. 9. 24. know you not , that they that run in a race , run all , &c. they knew it well , for the isthmian-games were at corinth , vers . 24. so run that you may obtain . this sheweth that christianity is a race : now when a man is to run a race , he chooseth that habit that is most leight . some have lost the race , by the over-burthening of themselves . it is thus with some , they never know when they have enough : and never consider , can i run this race with all these cumbersome things about me ? they load themselves with thick clay , which unfits them to run that race . this made our saviour say , that it was hard for a rich man to enter into the kingdom of heaven . that man that desireth only convenient things , hath advantage of him that burtheneth himself with things unnecessary and superfluous . the apostle saith , heb. 12. 1. that we should cast off what presseth us down , and run with patience , the race that is set before us . the things of this life , are things that are burthensome and heavy , and must needs make us run the race with the more difficulty . i shall conclude this , with a story i have heard of a pluralist that had two benefices : he being visited by a minister upon his death-bed , and speaking of his hope of going to heaven : the minister replied , our saviour telleth us , that narrow is the way , and strait is the gate that leadeth to life . and do you think to enter heaven , with two steeples on your back ? 2. christianity is compared to a warfar . as you may see , 1 tim. 1. 18. 1 tim. 6. 12. now , how is it with such men as goe to war ? they entangle not themselves with the affairs of this life . 2 tim. 24. a loaded souldier , full of spoil and plunder , is unfit to fight . convenient things are most fit for christian-souldiers ; and when we desire things beyond the line of conveniency , we forget that by our profession we are such . 3. christianity is called a pilgrimage . christians are said to be strangers and pilgrims . travellers desire not to burthen themselves with things unnecessary and cumbersome . i told you before , a staff in a journy is helpful , but a bundle of staves is burthensome . it was the manner of the jews , to wear long garments : but when they were to go a journy , they did truss and tuck them up , that they might not hinder them in their journy . a long garment is apt to make us fall . convenient things are most suitable for us , as we are pilgrims . thus , you see the good of things , only-convenient . chap. xiv . we now come to answer another question , that some may ask , concerning , what is convenient ? that so they may know that they desire not things unfit , and unproportionable . answ . there are many that hearken to the voice of covetousness , but not of conscience ; and so are mistaken in their judging of what is competent , and convenient for them . we must know , covetousness knoweth no competency , but is still crying , give , give . the greek word for covetousness , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an having of more . when it hath this , and that , and the other thing , yet it never hath enough . a covetous man never knoweth what is his demensum , and due proportion ; and so , never content . i shall shew you in four particulars , how you may judg , what is competent , and convenient for men in this life . 1. that that nature requireth , viz. meat and drink to nourish and feed the body , and clothing to keep it warm . among the rules that wise men give for the regulating of our desires , this is one ▪ that we should desire naturally , according to nature ; and indeed , they make it the fundamental rule . nature is content with little , when covetousness is content with nothing , let a man have never so much . it was the saying of philip of macedon , when once he had had a fall upon the earth ; being risen up , and having viewed the impression his body had made upon the ground : oh ( saith he ) how little , by nature , serveth us , and yet whole kingdoms will not content us . nature is content with few things : this the heathens knew . socrates could say , when he saw great treasures carried through a city : o , how much can i be without ! it is the saying of seneca , parabile est quod natura desiderat , et expositum ad manum est ; admanum est quod sat est . that is ready at hand , that nature desireth , and will suffice it . remember , nature is contented with a little , and grace with less . 2. that that is fit for the estate wherein god hath set us . this is another rule , given for the regulating of our desires , ( viz. ) that we are to desire , by our relation ; ( i. e. ) in reference to the place wherein god hath set us . we must know , that competencies are not all of one size and measure : that that may be a competency for one , may not be so for another . we must know , there are distinctions of persons . god hath made some to be high , and some low . as in the world , he hath made mountains and vallies ; so there are in the world , men of several degrees , and estates , and these have their several competencies , conveniencies , and proportions . agur ( no doubt ) was a man of quality , ( some think he lived in the dayes of solomon , others think in the dayes of hezekiah ) . he prayeth for what was convenient for him . then a man exceedeth the line of conveniency , when he desireth things that are above the state , calling , and condition , wherein god hath set him . 3. those are convenient things , that are necessary for us , in relation to the charge we have , and for the maintaining of our families . the apostle , 1 tim. 5. 8. saith , he is worse than an infidel , that provideth not for his own , especially those of his own house . solomon hath an observation , eccles . 4. 8. i have seen ( saith he ) a man that hath neither child nor brother , and yet there is no end of his labours . ( viz. ) he never hath enough , although he hath none to provide for , but himself . 4. those things are convenient , that are apparently needful , for the future , and the time to come . the scripture condemneth not a care of providence but commends , and commands it , 2 cor. 12. 14. the fathers ought to lay up for the children , &c. as we read of joseph , who fore-seeing the seaven years of famine , laid up corn before hand . to close this : only seek after things that are more for usefulness then delight ; and things whereby you may be made more serviceable to your god , and things that suit with the present condition of times . this was baruch's failing , of which the lord telleth him , that in sad , and evil times , he sought great things for himself . thus for the first . that we should not seek great things for our selves , but things convenient . 2. seek after those things , that are , without doubt and dispute , and without controversy , good for a man in this life . when a man seeketh after riches , and honour , &c. there is some question to be made , whether these things are good for him ? but there are some things , that , without dispute , are good for a man in this life . the apostle hath an expression , 1 cor. 9. 26. i therefore so run , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as not for an uncertainty . i have told you before , it alludes to the isthmian-games , where running , and wrestling , were the chiefest excercises . and he telleth you , that those that run those races , though they run for a crown , yet it was but for a corruptible crown : they did but run for that that was uncertain and corruptible ; but he , for those things that were certain and incorruptible . quest. some may ask , but what are those things that are good without doubt , without controversy , for a man in this life ? answ . though we are not able to tell you concerning outward things , what are good for a man in this life ? yet we can tell you , of some things that are indeed good . those things are of two sorts ▪ 1. general . 2. particular . 1. general . godliness is good for a man in this life , and that without controversy . we find , how much the scripture doth magnify and extol it , as that that is absolutely and really good. it speaks that of godliness , that it never speaks of riches , or honour , or any worldly thing , 1 tim. 4. 8. godliness is profitable to all things , having the promises of the life that now is , and of that that is to come . this the scripture never said concerning any worldly things . profit we know , is that that most men look after . and we say , those arguments drawn ab vtili , from profit , are the most moving . now we see , godliness is profitable for all things , not only for the life to come , but for this life too ; it is profitable . 1. for all persons : the things of this world are not so . godliness is profitable for high , and low ; for old and young ; for all sexes , men , and women ; for all relations , parents and children , masters and servants . 2. it is profitable for all things : for all the actions and businesses of your lives : for all religious actions : for all civil actions : you cannot buy or sell , nor converse with men as you should , without this : yea , it is profitable in respect of natural actions , you cannot eat , nor drink , nor do any other thing to the glory of god , without godliness . 3. it is profitable at all times . it is profitable in health , in sickness , in the time of youth , and of old-age ; in the time of peace , and in the day of trouble , when riches will not profit . as solomon telleth us , prov. 10. lastly , ( which is the chief ) godliness is profitable for both worlds . it is profitable in relation to this world . it hath the promises of this life . and it is profitable , in relation to the world to come . it hath ( as the apostle telleth us ) the promises of that life that is to come . in scripture , there are no such promises made to any man , as he is great , and rich , and honourable , but as he is godly . to close this , the scripture speaketh this of godliness , that it is gain with contentment , 1 tim. 6. 6. which sheweth , how it differeth from all worldly gain . godliness is great gain with contentment . covetousness may be gain , but it is without contentment : but godliness is gain , with contentment : it is gain in the mid'st of losses : it makes a man contented , whether he hath little or much . to covetousness , there is nothing that is enough : but godliness , sheweth a man enough in god ; which makes him say , not only with esau , i have enough ; but to say with jacob , i have all . now for particulars . 1. it is good for a man in this life , to eye more the enjoyment of god , then enjoyments from god. this is good without controversy , and without dispute . some there are that possess much in this life , but never put this question , do i enjoy god , with the things that i receive from him ? 2. it is good for a man in this life , to rejoyce more in the god of his mercies , then in the mercies of his god : some rejoyce in this , that their corn , and their wine , is increased , and that they have goods laid up for many years : this speaks worldliness , not godliness . godliness teacheth a man to rejoyce more in the creator , then in the creature : more in the fountain , then in the stream : more in the sun , then in the stars . psal . 4. thou hast ( saith david ) put more joy into my heart , than they had , when their corn and their wine increased . 3. this is , without dispute , good for a man in this life , ( viz. ) to serve god chearfully , however he serve us , and deal with us . selfishness will teach us to serve god , while he serves us . he shall have duty , while we have mercies : he shall have work , only while we have wages ; according to the antient proverb , no penny , no pater-noster . godliness will destroy this mercinariness . sathan would perswade the lord , that job did serve him only upon that accompt ; but he found it otherwise . 4. this , without dispute , is good for a man in this life , ( viz. ) to keep god , whatsoever we lose for keeping him : and to please him , whomsoever we displease . wordliness will teach us , to keep him , while we can keep our worldly pref●rments : but godliness will teach us , to keep him , though we lose all for keeping him. 5. this , without dispute , is good for a man in this life ( viz ▪ ) to remember god in all our wayes , and to eye his glory in all the actions and business of this life . 1 cor. 10. 31. whether you eat or drink , or whatsoever else you do , do all to the glory of god. 6. this , without dispute , is good for a man in this life , ( viz. ) to consecrate all his outward things , and enjoyments , to the service of god. we read , 1 king. 20. 3. when benhadab sent this message to ahab , thy silver and thy gold is mine : thy wives and thy children ( even the goodliest ) are mine . ahab returned this answer , i am thine , and all that i have is thine . so it is good for a man to serve the lord , with the things that he enjoyes , as those things that are his. we read , how those in the primitive times , acts 4. 35. that had possessions , sold them , and laid them down at the apostles feet . so it is good for a man , to lay down all ( as i may say ) at the feet of god. 7. this is good for a man in this life , without dispute , ( viz. ) to give the things of another life the preheminence . this our saviour sheweth us , in mat. 6. 33. seek first the kingdom of god , and it's righteousness , &c. we are to set heaven , above earth , and heavenly things , above all worldly things . it is not good for a man , to give the things of this life , the upper hand of the things of eternity . we find , how jesus christ hath placed things , prov. 3. 16. ( viz. ) length of dayes on the right hand , and riches and honour on the left . the right hand is given to eternity , and the things of eternity ; when riches and honour , &c. are set at the left hand . we read of joseph , gen. 48. 14. when he heard his father jacob was sick , he came with his two sons , to visit his father , and presented them to him , to receive a blessing from him : but that son that he brought to his fathers right hand , he put his left hand on . thus it is with many , they set those things at the right hand , that jesus christ setteth at the left . it is good , when we see the things of this life , striving to get the uppermost place , to bid them come down , and sit lower . some may ask , what is it that speaks our giving the things of another life , the preheminence ? answer , 1. when we give them the preheminence , in respect of esteem . when they are the things most prized and esteemed by us : as david said , psal . 84. 10. that one day in god's court , is better than a thousand . it is good for a man in this life , to think meanly of the things of this life , in comparison of the things of another life . in isa . 40. 17. when god's infinite perfections are looked on , all the things of this world are as nothing : all nations before him are as nothing , and they are counted to him less then nothing . so should we make account of the things of this life , as nothing , in comparison of that life that is to come . 2. giving them the preheminence , in respect of affection , collos . 3. 2. set your affections on things above , and not on the things of the earth . it is good for a man in this life , to have his affections weaned from the things of this life , and wedded to the things of another life . though we have the things of this life in our hands , yet those things should not have our hearts . remember , our affections were made for better things , than things below . 3. giving them the preheminence , appears in respect of pursuit , ( viz. ) when the things of another life are chiefly sought after : according to the command of our saviour , mat. 6. 33. seek first the kingdom of god. joh. 6. 27. labour not for the meat that perisheth , &c. the things of another life , are the things that are primarily , and principally to be sought after . 4. giving the things of another life the preheminence , appears by this , ( viz. ) in making the things of this life serviceable , to those of another life . the lord said concerning esau , and jacob , the elder shall serve the younger . thus many make the things of heaven , to serve their inferiors ; giving the better hand to the things of this life . 5. giving the things of another life the preheminence , will appear by this , ( viz. ) the advantages , and disadvantages that relate to another life . when an heavenly advantage is more to us , than an earthly one ; and when an heavenly disadvantage , is more to us than a temporal one . it will appear thus , when we do that , that is to our disadvantage , when the disadvantage only concerns this life , and the thing done , concerns the life to come . this did moses , in forsaking egypt , he did that that was seemingly disadvantagious to him , in relation to this life . we read of those , heb. 11. 35. they accepted not deliverance . the meaning is , they accepted it not , upon the tearms upon which it was offered . to have had deliverance was a temporal advantage : but to have accepted it upon those tearms , ( they found ) would have been an eternal disadvantage to them . upon this accompt , did the martyrs of old , refuse life when it was offered them : they saw a temporal advantage cloy'd with an eternal disadvantage . thus for the seventh thing , that is good for a man in this life . 8. this is good for a man in this life , without dispute , ( viz. ) so to live , and so to walk , ( what ever his condition be ) as that he may fetch comfort from the consideration , of what his condition in another life shall be . some there are , that being in a prosperous condition , draw all their comfort from it . of such david speaketh , they have their portion only in this life : they comfort themselves only with what is their portion here , without considering what their condition will be hereafter . it is thus with gracious ones , ( what ever their condition be ) they can say , my refreshment and comfort , floweth not from the things of my condition , and the springs below : but from the consideration of this , ( viz. ) what my condition shall be in heaven , and so from the springs above . thus in the saddest condition , we find the saints of god , have comforted themselves with that . as you may see , 2 cor. 5. 1. heb. 11. 10. rom. 8. 18. heb. 10. 34. heb. 13. 14. heb. 4. 9. to close this , it is good , when our present condition in this life , is sweetned with the consideration , of what it shall be in another life . it may be , our house doth not please us , but it is comfortable to think , we shall have a pallace . it is the psalmist's expression , psal . 66. 12. thou broughtest us through fire and water , yet thou broughtest us forth into a wealthy place . remember , that the wealthy place , that is beyond our condition , gives a gracious heart comfort , in the worst of temporal conditions . 9. this is good for a man in this life , without dispute , ( viz. ) what ever his portion in this life be , to make god his portion . let his portion be a portion of comforts , or a portion of crosses : it is good to have a portion above all this , ( viz. ) the god of all comfort . as jacob said to his son joseph , when he was a dying , gen. 48. 22. i have given to thee , one portion above thy brethren . it is good in the best outward condition , when we can say , i have a portion above all this . we find in scripture , the saints of god , comforting themselves , with this and that . 1. when they had somewhat else to glory in . 2. vvhen they had nothing else to glory in , or fetch comfort from . 1. vvhen they had something else to glory in , and fetch comfort from : vvhen they have had a large portion of outwards ; yet they have rejoyced in this , that the lord was their portion . thus david , psal . 16. 5 , 6. psal . 119. 57. 2. the saints have gloried in the lords being their portion , when they have had nothing else to boast of . thus did the church , when in a sad condition , lam. 3. 24. the lord is my portion , saith my soul. this the church spake , in the day of her captivity . you must know , god is the best portion . vvere a mans portion in this life , as larg as from sea , to sea ; were it as glorious a portion as solomons was , yet it is nothing , except we have the lord for our portion . god is a soul-portion , and must needs be the best portion ; vvhich will appear , if we consider these things . 1. excellency . the soul is an excellent thing ; and base things , ( such as the things of the world are ) can never be a fit portion for the soul. god is supereminently , and unconceaveably excellent ; and therefore , in scripture , great and excellent things ( according to the original ) are called the things of god. 2. spirituality . the soul is a spirit . god is a spirit : and nothing but a spirit , can be a portion for a spirit . the soul is the spirit created , and god is the spirit creating : and nothing can be the portion of spirits , but he that is the god and father of spirits . 3. infiniteness . nothing but what hath infinite fulness in it , can be the soul's portion . there is an image of god's infiniteness upon the soul : it 's desires are infinite , and so needs an infinite portion . 4. everlastingness . the soul liveth for ever , and seeketh an everlasting portion . vvhen basil was tempted by the emperour's lievtenant , with offers of mony , and preferment : he returned this answer , give me riches that will last for ever , and preferment that will indure to eternity . god is a portion for ever . psal . 73. 26. he is my portion for ever . he is the soul's portion in this life . as david speaketh , psal . 142. 5. thou art my portion in the land of the living . and he is the soul's portion in the world to come : as the apostle telleth us , 1 cor. 15. god will be all in all . there he will be such a portion as is above expression , above comparison , above present sense and feeling , above desire , above hope and expectation , above imagination . 10. this is good for a man in this life , without dispute , ( viz. ) to have sin pardoned . psal . 32. 1. blessed is the man , whose iniquity is forgiven , and whose sin is covered . he sets not the crown of blessedness , upon the head of the rich man , or the great man ; but on the head of that man , whose iniquity is forgiven . pardon of sin , is radically every good thing . vvhen israel had committed that great sin , the first thing moses prayeth for , is pardon of their sin , exod. 30. 32. pardon of sin , is that , without which 1. the best worldly condition , cannot make a man happy . let him be a rich man , a great man ; yet he is not a happy man , except his iniquity be forgiven , and his sin be pardoned . worldly things , cannot mount a man above the evill that is in sin , and so he must needs be unhappy . it is said of naaman , that he was a great , and honourable man , but he was a leaper ; that imbittered all . so , let a man be what he will for his outward condition , sin unpardoned will spoil all . what comfort hath a great man , if he hath the stone in the bladder , or the gout ? so , when sin is unpardoned , it imbitters the comforts of the best worldly condition . if we could extract the quintessence of all outward comforts , into one catholick and universal comfort , yet it would do nothing , to cure the evil of sin . 2. the worst worldly condition , cannot make a pardoned man miserable . the comfort of a pardoned condition , is such , as is not to be over-topped by any discomfort in any worldly condition . our saviour speaking to the man , sick of the palsy , saith , mat. 9. 2. son , be of good comfort , thy sins are forgiven thee . pardon of sin , is the greatest comfort . isa . 40. 1. comfort ye my people , ( saith the lord ) . and one thing wherewith they were to be comforted , was this , that their iniquity was pardoned . could we extract , out of all worldly evills , the quintessence of them , into one catholick and universal misery ( as it is reported of caesar-borgia , that he was so skilled , in the art of poysoning , that he could contract the poyson of a hundred toads , into one drop ) : yet all this would not amount to the misery that attendeth sin . 11. this is good for a man in this life , without dispute , to lay up treasure there , where things are purest , and things are surest , ( viz. ) to lay up treasure in heaven : according to our saviours counsel , mat. 6. 19 , 20. lay not up for your selves , treasures on earth , where the rust , and moath doth corrupt , &c. some may ask , but is it not good for a man to lay up treasures on earth ? let me tell you , it is not good for you , to have those for your only treasure . they are treasures that rust may corrupt , or theeves steal . but would you know , what is good for a man indeed , in this life ? it is , laying up treasure in heaven . there things are pure , no rust to corrupt them ; and there things are sure , no theeves to steal them . it is wisdom in treasuring up of things , not to reflect upon the place from which we are going ; but upon the place , to which we are going . were a man only for this life , and were this world only , to be his continuing city ; then it were somewhat , to lay up treasures here : but remember , this life is but a passage to another ; and it is good to lay up our treasure there , whither we are going . it should be with us , as with a man that is removing into another country ; he sends his treasure before hand thither , and keeps no more about him , then what will serve him for his removal . so , that without controversy , this is good for a man in this life , to lay up treasure in heaven . 12. this is good for a man in this life , without dispute , ( viz. ) to seek after distinguishing favours . conditions in themselves , are un-distinguishing , eccles . 9. 1. we should , therefore , look after those things that speak distinguishing , and not common , love , psal . 4. 6. there be many that say , ( saith david ) who will shew us any good ? but lord , lift thou up the light of thy countenance upon us . this is a distinguishing thing : corn , and wine , and oyl , are not . but the light of god's countenance is . christians , remember , that the outward things of a condition , are but common , without the graces of the condition . 13. this is good for a man in this life without dispute , ( viz. ) to keep peace within , however things are without . a good conscience , is a good thing for a man in this life . an heathen could say , as i told you before , intus si recte , ne labores , if all be well within , never trouble thy self . solomon saith of a good conscience , that it is a continual feast . a good conscience is an heaven , and an evil one , is an hell in this life . 14. this is good for a man in this life , without dispute , ( viz. ) for a man to keep himself , in a continual preparation for death . this is good for a man without controversy . and it will appear by these particulars . 1. it is not good for a man to live one hour in that estate , wherein he dare not dye . dare you dye in an unbelieving , and an unregenerate estate ? 2. it is good for a man to dye daily , and to keep himself in a dying disposition . when the apostle saith , pray continually , the meaning is , that we should still keep our hearts in a praying frame . so , when we speak of dying daily , the meaning is , that by daily meditation of , and preparation for , death , we should dye daily . a lyon seldom seen , is the more terrible . 3. it is good for a man in this life , to do every thing so , as that it may hold an agreement with a dying condition . this is that we should look to ; whether , in seeking the things of this life , we seek them so , as that our seeking , holds an agreement with a dying state ? do you use the world , as though you used it not ? do you do every duty , as if it were your dying duty ? 4. it is good for a man in this life , to live every day , as if it were his last day ; and to be doing that every day , that we should be found doing at our last day . some think that good at death , that they looked not upon as good in life . o that men would consider , that what is good at the last hour , must needs be good every hour ! as on the contrary , what is evil at death , must needs be evil in life . 5. it is good for a man , so to live , that when he comes to die , he may have nothing to do but to die . it is a folly in many , to put off all , till sickness and death come . solomon calleth upon men , eccles . 12. 1. to remember their creator in the dayes of their youth . it is a madness in people , to leave the hardest work , to the worst and weakest state. to close all : let me tell you christians , that it is said of david , that after he had served his generation , by the will of god , ( or , as some read it ) after he had served the will of god in his generation , he fell a sleep . how many fall a sleep , before they do their work ? and put off their bodies , before they put off their sins . finis . notes, typically marginal, from the original text notes for div a26847-e370 fuit nuper , non in agris , nec in sylvis , sed in maxima , florentissimaque , et ( quod stupeas ) urbe italiae , neque is pastor , aratorve , sed vir nobilis , magnique apud cives suos loci , qui juravit se magno pretio empturum , nequis unquam suam patriam literatus intraret : o vox saxei pectoris ! petr. perhaps it was some pope of rome .