reflections upon a pamphlet, entituled, john elliot's saving grace in all men proved to be no grace and his increased being in all a great nothing by edmund elys ... elys, edmund, ca. 1634-ca. 1707. 1695 approx. 8 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a39366 wing e687 estc r41962 19731604 ocm 19731604 109398 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. a39366) transcribed from: (early english books online ; image set 109398) images scanned from microfilm: (early english books, 1641-1700 ; 1698:56) reflections upon a pamphlet, entituled, john elliot's saving grace in all men proved to be no grace and his increased being in all a great nothing by edmund elys ... elys, edmund, ca. 1634-ca. 1707. 4 p. s.n., [london : 1695] caption title. place and date of publication suggested by wing. 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 j. f. -(james forbs), 1629?-1712. -nehushtan, or, john elliot's saving grace in all men proved to be no grace and his increased being in all a great nothing. elliot, john. -saving grace of god. society of friends -apologetic works. grace (theology) 2005-11 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-03 mona logarbo sampled and proofread 2006-03 mona logarbo text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion reflections upon a pamphlet , entituled , john elliot's saving grace in all men. proved to be no grace : and his increated being in all a great nothing . by edmund elys , a servant of jesus christ . i have not seen john elliot's book , but charity obliges me to believe , that what he hath therein asserted , is agreeable to the sentiments of a great number of those men call'd quakers , whose writings i have read , or with whom i have had some personal conversation : and therefore i cannot doubt , but when he says , that grace is an increated being ; by grace he understands the true light , which enlighteneth every man that cometh into the world , consider'd as the fountain of all grace , viz. of all holy inclinations , dispositions or operations in the souls of men , which are call'd by the blessed apostle , the fruit of the spirit , gal. 5. love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance ; these words of john elliot's antagonist , his increated being in all , a great nothing , i abhor , as words written by the instigation of the devil : to whose suggestions also i impute a multitude of the conceits that have been publish'd by that person , whom he calls , ( 30. ) holy and learned flavel . i desire , that the candid reader would peruse clement lake's letters to john flavel : and a paper , entituled , reflections upon several passages in a book intituled the reasonableness of a personal reformation ; and the necessity of conversion . and so i dismiss . j. flavel for the present , and return to this other , j. e. p. 3. the eternal spirit , says he , the third person of the trinity , and that which is in every man , are not distinct , but essentially one : there 's divinity for you . ans . most certainly the third person of the trinity is not essentially distinct from the true light , which is in every man. p. 4. those texts of scripture , that speak of the spirits being , or dwelling in believers , are not to be understood of an hypostatical or personal union between the spirit and them . answ . without doubt , these texts of scripture are not to be so understood ; for then we should suppose , that the spirit and believers should be but one person : for hypostatical vnion is the vnion of divers natures in one person . if the person of the spirit , says he , be in every individual believer , then every individual believer is two persons answ . we deny this consequence : because the person of the spirit is not in a believer so as to become the person of the believer ; but having that essence , which is absolutely infinite , he is in all creatures , but in a peculiar manner , in all rational souls ; convincing all of their sinful practices and inclinations , and converting or turning from sin all those , that do not persist in their rebellion against the light. if there be a personal inhabitation of the spirit in believers ( says this disputer ) there is also a personal inhabitation of the father , and of the son in them , 1 john 4. 15 , 16. gal. 2. 20. john 17. 23. the latter is absurd ; therefore , also the former . answ . most certainly the three persons , father , son and holy ghost ( the only true , and eternal god , infinite light , and infinite love ) dwells in the heart of every true believer . p. 8. 9. all that are in christ , are throughly and universally renew'd : whoever they are , that are not thus throughly and universally renew'd , are not yet in christ : and whatever falls short of this , is called by a wrong name , if it is called grace . if they that are in christ , are new creatures , then grace in believers is no increated , but a created being . answ . if they that are in christ , are new creatures , then there is in believers , or those that are in christ , the principle or fountain of new life , which is the only life of rational creatures , as rational . the fountain of life is the true light , which is the one infinite , increated being p. 10. the humane nature of christ , says this flavelite , is a greater excellency , than any thing that is in believers : the humane nature of christ is no increated being ; therefore , much less any thing that is in believers . answ . nothing that is in believers as a part , property , or any kind of quality , is increated : but if christ be the only true god , and god be a being absolutely infinite ; it must needs follow , that he is in all creatures , and in a peculiar manner , in all rational souls ; especially in the souls of believers , in that he does not only convince their vnderstandings of the truth , but convert their wills to the will of god in all things ; so that with the will , or rational appetite , they do not affect or absolutely incline to any thing but god : they do not incline to any finite object , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with reference to god , the fountain of all goodness . p. 22. grace may be overpower'd by corruption . answ . this is a most pernicious error , destructive of the true notion of the grace of god , that bringeth salvation , titus 2. 11. whensoever our souls are in a gracious , or holy temper , they act in the power of the true light which is almighty , and can never be withstood by the power of darkness in our sensitive faculties , whilst our will is sincerely concurrent with it : so that every act of true grace , or holiness , implies an aversion from all known sin , and a rational propensity or inclination to all that we know to be the will of god , that we should either do or suffer . i say , or suffer , for this is a property of true grace , that it makes the objects of our sensible aversion to become the objects of our volition , or rational inclination , being the effects of the divine will , the boundless fountain of all spiritual or intellectual satisfaction . if this man , or any other of john flavel's admirers , shall think sit to make any reply to what i have here written , or to what i have written in defence , of r. barclay , and joseph no●● ▪ i shall treat him ( by the grace of god ) with that meekness , which becomes one , who declares to all the world , that these words of our blessed lord , are dearer unto him , than thousands of gold and silver , luke 9. 2 , 3. if any man will come after me , let him deny himself , and take up his cross daily , and follow me . finis . the remedie of unreasonableness. or the substance of a speech intended at a conference or dispute, in al-hallows the great, london. feb. 11. 1649. exhibiting the brief heads of mr john goodwin's judgement, concerning the freeness fulness effectualness of the grace of god. as also concerning the bondage or servility of the will of man. occasioned by an undue aspersion cast upon him; as (viz.) that he held free-will in opposition to free-grace. goodwin, john, 1594?-1665. this text is an enriched version of the tcp digital transcription a85412 of text r202311 in the english short title catalog (thomason e594_1). 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. 36 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85412 wing g1197 thomason e594_1 estc r202311 99862646 99862646 114812 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. a85412) transcribed from: (early english books online ; image set 114812) images scanned from microfilm: (thomason tracts ; 91:e594[1]) the remedie of unreasonableness. or the substance of a speech intended at a conference or dispute, in al-hallows the great, london. feb. 11. 1649. exhibiting the brief heads of mr john goodwin's judgement, concerning the freeness fulness effectualness of the grace of god. as also concerning the bondage or servility of the will of man. occasioned by an undue aspersion cast upon him; as (viz.) that he held free-will in opposition to free-grace. goodwin, john, 1594?-1665. 15, [1] p. printed by john macock, for lodowick lloyd, and henry cripps, and are to be sold at their shop in popes head alley, london : 1650. a reply to a verbal attack by john simpson. the words "freeness .. effectualness" are enclosed in brackets on title page. annotation on thomason copy: "feb 22 1649"; the imprint date has been crossed out. reproduction of the original in the british library. eng simpson, john, 17th cent. free will and determinism -early works to 1800. grace (theology) -early works to 1800. a85412 r202311 (thomason e594_1). civilwar no the remedie of unreasonableness. or the substance of a speech intended at a conference or dispute, in al-hallows the great, london. feb. 11. goodwin, john 1650 6678 16 0 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 emma (leeson) huber sampled and proofread 2008-01 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the remedie of vnreasonableness or the substance of a speech intended at a conference or dispute , in al-hallows the great , london . feb. 11. 1649. exhibiting the brief heads of mr john goodwin's judgement , concerning the freeness fulness effectualness of the grace of god . as also concerning the bondage or servility of the will of man . occasioned by an undue aspersion cast upon him ; as ( viz. ) that he held free-will in opposition to free-grace . and not rather , as we are slanderously reported , and as some affirme that we say , let us do evill that good may come ; whose damnation is just . rom. 3. 8. nonnulli intelligentes citiùs volunt exagitare , quod non intelligunt , quàm quaerere ut intelligant : & non fiunt humiles inquisitores , sed superbi calumniatores , aug. london , printed by john macock , for lodowick lloyd , and henry cripps , and are to be sold at their shop in popes head alley . 1650. to the reader . good reader , i had not troubled thee with these papers out of the press , had not the unreasonableness of those , who ministred the occasion , or necessity rather , of the contents of them , uncivilly denyed the liberty of an orall prolation of them , when time , and place ; and a good conscience , required it at my hand . at the former of the two late conferences or disputes held in all-hallows the great , london , between mr j : simson , and my self , he was pleased , upon no occasion at all given by me , to traduce me before the whole congregation there assembled , consisting of some thousands of people , as a man holding free-will in opposition to free-grace . at the latter of the said conferences , perceiving him not altogether so knowing what my sence or opinion was in the said points , and upon this ground , fearing the like of his friends and followers , who made up a great part of the present auditory , as well to relieve their ignorance herein , and free them from the guilt of an unchristian surmise against their christian brother , who never injured them , nor any one of them , in the least , as also to wipe off the blot from my self , which i had contracted by opposing uncivil men in the way of their error , i was desirous to have given an account of my faith touching the said particulars , together with the question agreed upon for present debate , in the presence of those that were there met to hear . but he that had the face to charge unduly , had not the heart either to stand by so unworthy an action , or to acknowledg the unworthiness of it . for when i desired leave over and over , and that with much earnestness , to have given some brief account to the people of my judgment , touching the things unjustly charged upon me by my antagonist , he peremptorily denyed it : and as oft as i made offer to speak upon this account , he , in a very unseemly manner , and with clamour , interrupted me , and suffered me not to speak . nor do i think that there can be an instance of a like unmanlike carriage produced out of al histories or records whatsoever ; i mean , that a person wrongfully accused , should not be permitted by his accuser , to speak what he hath to say in order to his purgation . another cake of the same dough was this . when i reasoned thus against his most absurd ( and indeed blasphemous ) opinion of gods reprobating men from eternity . if god reprobated men from eternity , then he reprobated himself , [ there being , neither thing , nor person from eternity , to reprobate , unless men will say , that he should reprobate himself . ] but god did not reprobate himself . ergo . he , with his train of disciples , ( whether out of weakness , or a worse principle , i will not judg ) expressed themselves with a kind of zealous indignation , as if i had spoken blasphemy , and affirmed , that god reprobated himself ; whereas expresly , and in so many words , i affirmed the quite contrary ( as the minor in the recited syllogism plainly imports ) charging that blasphemy , as a direct and unavoydable consequence of his opinion ; from which , neither he , nor his co-adjutors , were then able to vindicate the said opinion , nor will be able to the days of eternity . ne verò , ne me ad tales impellite pugnas . no more , good friends , no more ( i pray you ) of such disputes , and disputants , as these . but as jehojakim got nothing by cutting the prophet jeremiah's first roll in pieces , but only the writing of another by the same prophet , with an addition of more words like unto those written in the former a : so neither hath my antagonist gained any thing by stopping my mouth at the dispute , in not suffering me there to make streight , what he had made crooked , but only the publishing of the same things there intended to have been spoken , to the cognizance of far greater numbers of men , and this with some enlargement ( though not much ) in words of like consideration with them * . farewel : thine , in the lord christ , and his truth , john goodvvin . the substance of a speech intended at a conference or dispute , in all-hallows the great , london , febr. 11. 1649. the question to be taken into consideration and debated at present , is , whether the gentiles , who wanted the ministry of the gospel by men , had not sufficient means notwithstanding to be saved . i am here ( god assisting ) to make proof of the affirmative ; viz. that such heathen had sufficient means for salvation , such a want notwithstanding . but first i must crave leave to open the state of the question , and to declare in what sence i hold and maintain , that the heathen , under the want of the ministry of the gospel by men , have yet sufficient means vouchsafed unto them by god whereby to be saved . i have so much the greater necessity lying upon me to give you a clear and distinct account of what my sence and judgment is in the present question , because by some words which fell from the opponent at our last dispute in this place , i clearly perceived that he altogether mistakes my opinion in the present controversies . for he was pleas'd to say , that i maintain free-will in opposition to free-grace , ( or words to this effect ) and pleaded this as a ground , why he could not give the right hand of christian fellowship unto me . now , to satisfie both him , and all you that are present , i here declare this day in the presence of god and all his holy angels , before you , and to all the world , i hold no freedom of will , nor any thing else , not any opinion whatsoever , in any the least opposition to free-grace . yea whensoever his opinion and mine , touching the freedom of the will in man , and of the grace of god in jesus christ towards men , shall come into a clear light , and be duly compared together . i know with the knowledg of a full assurance , that his opinion will ( of the two ) be found to be the far greater exaltress of free-will in men , and the greater abaser of the grace of god . there are many hundreds present , that have heard me from time to time deliver my judgment in publique , and many in private , touching the present controversies : i appeal to them all , conjunctim & divisim , whether ever they heard me utter so much as the least word tending to exalt the freedom of the will of man unto that which is good . my present opinion is , and my constant doctrine hath been , that the will of man destitute of the grace of god , and his co-operating assistance with it , is , or would be , most desperately wicked , and servile unto sin . yea and further , that notwithstanding the co-operative grace of god with it , yet it is exceeding apt and prone to be led captive unto sin by the devil . whereas the opinion of my antagonist ( being truly and fairly interpreted ) if it be contrary unto mine , is , that the will of man , by means of the co-operating grace of god with it , becomes free after the manner of the freedom of the will of god himself , i. e. so free unto that which is good , that it is unpossible for it not to move or to be carried out unto it . concerning the grace of god , there are three things , wherein the glory of it consists : the freeness of it : the fulness or extent of it : the force or efficacy of it . concerning the first of these , i clearly hold , and have upon all occasions constantly taught , 1. that the whole plot or counsel of god concerning the salvation of the world , is of free grace , of meer grace , and goodness of will , or pleasure in god . 2. that his purpose of election , or predestination of men unto life and glory , is an act of free grace also ; and that there was no obligation or necessity upon him to predestinate any man , or any sort of men , as now he hath done . 3. that the gift of jesus christ unto the world , is a gift of free grace , and that god was no ways obliged hereunto . 4. that , to give or confer justification , adoption , and salvation it self , upon believing in jesus christ , are acts of the pure and free grace of god . 5. that to give strength , power , and means of believing unto men , is an act of meer and free grace likewise . 6. that it is of the free grace of god , and by the help , and assistance thereof , that any man doth ever actually believe . 2. concerning the fulness , or extent of this grace ; my sence is , and my doctrine hath been , 1. in respect of persons , that it is not imprison'd or confin'd , within the narrow compass of an handful of men , in comparison ; or that it extends it self , either in the intentions of salvation , or in the provisions which it makes , or affords unto men for salvation , only unto those few , who come in time actually to believe , and to be saved , but that like the sun in the firmament of heaven , it compasseth the whole earth from the one end of it unto the other , and stretcheth it self unto all men . 2. in respect of the good , which it intends unto men , my opinion is , that it is exceeding full and comprehensive , i. e. that the good , or blessedness which god graciously intends unto men , in , and by the gospel , is a full , absolute , and compleat blessedness , containing every good and desireable thing in it . 3. ( and lastly , for this ) that in respect of the means , which it vouchsafeth and exhibiteth unto men , for the bringing them to the full enjoyment , of this blessedness , it is full and compleat also : so that the means , which god graciously exhibiteth unto men to make them blessed , are everyways sufficient for such a purpose , or end . 3. concerning the power or effectualness of this grace , i hold , and teach ( upon all occasions ) 1. that in the gift of a power , or a sufficiency of means unto men , whereby to believe , or to be saved , it is simply irresistible , and that men cannot frustrate or hinder this operation of it . 2. that what good thing soever any man doth , he doth it through the assistance of the free grace of god , and is in no capacity or meetness so much as to conceive or think a good thought without it : 3. and lastly , that when any man actually believeth , or is truly converted unto god , that he is mightily strengthned and assisted by the supernatural , or special grace of god thereunto : so that the act of conversion , or believing , is to be ascribed unto god , not only as the sole author and giver of that power , by which men do believe , but as the sole supernatural actor also of this power in the act it self of believing ; and that man , when he doth believe , is so far from having any cause , or ground of boasting in himself , because of this his believing , that he hath all the reason in the world to confess and say ( in our saviours prescript of words ) that he is an unprofitable servant , and hath only done that which was his duty , and that in abundance , to do . only i conceive that men are not necessitated by this grace of god , or any working thereof , to believe , whether they will or no : nor yet made willing upon any such terms , but that there is a possibility left unto them of nilling , or of remaining unwilling , to any moment or point of time , until the act it self of believing be produced . so that my opinion concerning the grace of god , being truly compared with the opinion of those that dissent from me , appears to have much more in it for the exaltation of the grace of god , then theirs : and theirs much more in it for the exaltation of the will of man , then mine . for 1. my opinion makes the grace of god so free , as to enrich the whole world , and all that is called man in it ; and that without the least engagement upon god from men thereunto : whereas their opinion imprisons it within a narrow compass of men ( in comparison ) and so bridles or stiffles the freeness of it ( in that consideration . ) 2. as in one branch of their opinion , they stiffle and destroy the glory of the freeness of it , so in another , they quite destroy the very nature or essence of it , and make it to be no grace at all . for that opinion , which makes the grace of god , the fountain or cause of no other actions in men , then such , as god cannot , according to the law and constant method of his remunerative justice , or bounty , reward , destroys the very nature of grace . and that the opinion , maintained by our opposers , doth this , is evident from hence ; viz. because that , making men to act necessarily and unavoydably , by means of the grace which is given them , maketh them to act physically , or as meer natural agents , and so reduceth all that they do by vertue of the grace of god , to the law and condition of meer natural actions , which , by the standing law of gods remunerative bounty , are not capable of reward by god . again , that their opinion , tends many thousand degrees , more then mine , to magnifie the wills of men , is evident thus : i affirm the wil of man even under the strongest and most effectual motions of the grace of god , whereof it is capable ( the nature and essential liberty of it only preserv'd ) to be in a capacity of sinning , and doing that which is evil ( which is the greatest abasement of the will , that can well be imagined ; ) whereas the other opinion , maketh the wills of men , under the effectual motions of the grace of god unto that which is good like unto the will of god himself ; i mean , necessarily and unchangeably good , and free from all possibility of s●●●ing , which is the highest exaltation of the will , that can well be conceived . and besides , that opinion , making men unable to do righteously , for want of the grace of god , when they sin and do wickedly , takes off the shame , and demerit of sinning from the wills of men , and either casts them upon god for denying his grace unto them , or else resolves them into nothing . whereas the opinion asserted by me , affirming , that men , when they sin and do wickedly , have sufficient means from god to refrain sin , and to do righteously , resolves the shame and whole demerit of sinning into men themselves , and their wills , and so renders them inexcuseable . thus you see how unjustly , and with manifest untruth , i have been charged to hold free-will against free-grace : and how that my accusers are the guilty persons themselves . concerning my opinion about the death of christ , which is , that he dyed for the salvation of all men , without exception of any , and consequently for the heathen , as well those who do enjoy the oral ministry of the gospel , as those that want it ; i herein hold nothing , but what was generally taught , and received , in the primitive churches of christ , for three hundred years together , and more , next after the times of the apostles ( which are by all our modern protestant divines , and by calvin in special manner , acknowledged for times , wherein christian religion raigned in her greatest purity , and soundness of doctrine ) as i am able to make substantial proof by express testamonies , and these not a few , from the best records and writers of these times ; as from , ignatius , hegesipp●● , ireneus , tertullian , cyprian , origen , athanasius , hilarius , eusebius , epiphanius , cyrillus hierosolymitanus , nazianzen , gregorius nyffenus , arnobius , lactantius , ambrosius , didymus , chrysostome , jerome , angustine , cyrillus alexandrinus , theodoret , ( with many others , ) as from several councels also . and that gods predestination of men , or purpose of election , depends upon his prescience or fore-sight of their faith , ( an opinion clearly confederate with that of universal redemption by christ ) is both by culvin , and beza themselves acknowledged to have been the judgment of many of the ancient fathers a : and is proved by many particular instances , and express testimonies , by gerard vossius in his historia pelagiana , lib. 6. thes. 8. concerning some few sayings , found in some of these authors , which seem to be of a contrary import , and are cited by some upon that account , the truth is , that they are but seemingly so : and they speak , not of the purchase , or procurement , but of the application and enjoyment , of the redemption by christ . therefore ( by the way ) they that inform or tell you , that christ's dying for all men , a sufficiency of power given to all men to believe , an election of species or kinds of men , not of persons , personally considered , &c. were held by pelagius , and condemned for errors by the orthodox fathers of those times , sin both against their own , and your souls , and shall render an account unto him who judgeth righteously , for dealing so unfaithfully and unchristianly , by his people and truth . they cannot prove , that pelagius ever held any one of the opinions mentioned ( unless haply after that recantation of his errors , whereunto the arguments and authority of the orthodox men in his times , brought him ) but that he held mr simsons opinion , which denyeth that christ dyed for all men , before , if not after the said retractation , may be evidently proved from augustines epist. 106. and from other testimonies , that the same opinion was held by his followers . but of all these particulars we intend a further account , when god shall give opportunity . besides , they that are competently acquainted with books , cannot lightly but know , that the reformed churches of the lutherans , with their ministers and teachers , who have as great a zeal of god , and for parts of knowledg and learning , yea , and for numbers also , are not much inferior to those who follow calvin , if not superior to them , in all , do ( in a manner ) generally hold , universal attonement by christ , together with the other opinions consequentially accompanying it : and doctor prideaux ( a man sufficiently engaged and declared against those ancient tenents of the christian church , which now unjustly suffer under the name of arminian ) in his printed lectures about these points , still brings upon the stage the lutherans and arminians , or remonstrants , hand in hand , as his joynt adversaries b . yea , these theological truths , that christ dyed for all men , that god vouchsafeth sufficient means of salvation unto a men , &c. are so extreamly necessary in the managing of the affairs of christ , and of the gospel , that as the roman orator said of justice , that it was so necessary for the preservation of civil communities , that theeves themselves , who are enemies to it , and live by injustice towards others , yet cannot want it amongst themselves ; so neither can those men , who profess enmity and opposition to the said opinions , hardly preach , hardly write , any thing to purpose , concerning the gospel , but they are necessitated to make use of them , and to assert them , either in expressness of terms and words , or in their clear and manifest principles . the writings of calvin himself , and so of bucer , musculus , vrsine , bullinger , with several other reformed divines , who are generally taken for men of a contrary judgment , yet do their writings ( i say ) frequently teach and avouch them , and that in as plain and ample terms , as any remonstrant can lightly express his sence about them . yea , these truths were too hard for the synod of dort it self , and now and then gain'd testimony from them , notwithstanding their solemn and sacred engagement to devote themselves and the best of their synodical endevors , to oppose and suppress them . what i have now onely affirmed , and this in the general , i shall , god willing , and sparing me in life and health for the service , in due time make to appear in particulars . in the mean time , if you , that are present , shall please narrowly to observe , and consider , the sermons which you ordinarily hear from your ministers , or minde their printed books upon some subjects , you shall ever and anon very apparently find such things asserted & delivered by them , which cannot stand , nor make any tolerable sence , much less divinity , but by the credit and countenance of the opinions i speak of , and which they notwithstanding so zealously pretend to abominate . i could weary you with instances in this kinde : but if you will afford me your christian patience in harkening ( at present ) unto two onely , i shall excuse you for the rest , till some better conveniency of time . the former of the two consists of several passages in a sermon lately preached before the lord major of your city ( and more lately printed ) by mr powel , an arch-stickler about these late disputes , and a zealous defender of that faith , which teacheth him to doubt whether christ dyed for him , or no , yea or for any one of all those , to whom he preacheth the gospel , and makes a tender of christ , at any time , yea or for any one of his nation . thus then mr powel , giving a large testimony to that truth , which himself decryeth for an error , pag. 39 , & 40. of the said sermon . object . oh sir ! this stands in my way : though i 〈◊〉 christ hath finished the work of mens redemption , and of mens salvation , yet i do not know whether he hath finished it for me ? answ. harken my beloved ; what ground have you to make a plea against your selves ? he hath done it for a sinners , for the b ungodly , for c rebels , for the d world ; you are a sinner , you are one of the ungodly , one of the world , what plea can you make against this ? why object you such an objection against your selves ? if a pardon be sent from a prince to a company of prisoners , and the messenger saith unto them in general , here is a pardon for you , from my prince , for what you have done against him , come , accept of it , and you shall be free . now if one should ask , is the pardon for me ? and another question . is the pardon for me ? he would answer , it is for you that are prisoners , without exception , if you accept of it . a pardon is now sent unto you , that are sinful men and women , who are prisoners under the power of satan , and sin ; i say to you all , the lord jesus hath sent forth his pardon , which runs thus ; i the lord jesus , the son of god , and the saviour of sinners , out of my free grace and mercy , rich love and pity , am willing to pardon , and forgive , the sins and transgressions of you all ; and that i will do really , if you will come in , and lay hold of this pardon , and of my righteousness . will a sinner now say , doth jesus christ mean me , seeing he saith , whosoever comes unto me , i will in no wise cast him out ; and whosoever beleeves on me , he shall be pardoned , and saved ? this word whosoever comprehends all , and excludes none ; therefore object not against your selves , neither refuse your own salvation . object . oh! but though christs invites all , and makes promises to all that do come , yet he intends not that all should be made partakes thereof ? ans. my beloved , think you that christs intentions , and his expressions , are not one as real as another ? i tell you ( and you may beleeve it ) that he intends to pardon all , and to save all , as he expresseth it : he saith not the words onely , but his heart is so also . but mark it well ( and mistake me not ) i do not mean that he saith absolutely , i 'le pardon all , and save all , and no more ; oh , no : but he speaks conditionally , i 'le pardon you all , and save you all , if you beleeve on me , and accept of my pardon . certainly , arminius himself could not have arminianiz'd in the point of universal redemption by christ , more plainly , more pregnantly , then he that speaketh such things , as these . the latter instance hath for the authors of it a full comfort of 52. grave ministers , in or about the city , pag. 32. of a little treatise subscribed by them ( or by some of them , with the names , though without the consent , of the rest ) and published about two or three years since , under the title of , a testimony to the truth of jesus christ , &c. where bewailing the prevailing of errors and heresies ( so by them supposed ) they bemoan the case of those , whom yet other-while they judg the happiest men in the world , thus : thousands , and ten thousands of poor souls , which christ hath ransomed with his blood , shall hereby be betrayed , seduced , and endangered to be undone to all eternity . here we have the doctrine of universal redemption , fully , and with open face , asserted ; in as much , as they who are ransomed by the blood of christ , are said to be endangered to be undone to all eternity . he that is in danger of an evil , or misery , may very possibly fall into it . danger doth not onely imply a possibility , but even a probability , or likelyhood of suffering . so then , if thousands ransomed by the blood of christ , may be brought into danger of being undone for all eternity ; they very possibly may suffer such an undoing , and so perish for all eternity . if the ransomed by christ may perish for all eternity , then christ ransomed not the elect onely , of whose perishing there is not the least possibility , but the rebrobate also , or those who perish ; and consequently , all men . for any men to pretend or plead , that though there be an impossibility , in respect of the purpose and decree of god , that those , whom christ hath ransomed with his blood , should be undone to all eternity , yet they may be said to be in danger of being thus undone , in respect of such means , which have a direct tendency towards the undoing of souls in such a way , as the spreading of errors and heresies is , &c. such a pretence ( i say ) and plea , as this , is no salve at all for the sore . for there is not the least danger of suffering inconvenience by any such means , or causes , how likely or threatening soever , in themselves simply considered , to bring the inconvenience upon us , which we certainly know to be throughly mated and over-ballanced by means and causes of a contrary tendency and import . upon this account the scripture it self frequently makes such demands , as these : if god be for us , who can be against us ? who shall lay any thing to the charge of gods elect ? it is god that justifieth , &c. which kinde of arguing clearly implieth , that where , and in what case soever , we have god for our security , we are in no danger at all of suffering . and it is a maxim in the civil law ; that omnia invalida pro nihilo sunt habenda : i. e. all means that are insufficient , are to be reputed as none . souls that are secured by any decree of god , are in no more danger of being undone to all eternity , by errors and heresies , then by reading the roman or turkish histories , or by any other means , how irrelative soever to such an effect : in as much as errors and heresies , bear no more proportion in their destroying , or undoing properties , to the saving or preserving power of god , then the reading of the said histories , or any other means , how inconsiderable soever in their relation to the same effect . nor is the instance from act. 27. wherein those , whose lives god had promised to save , are said notwithstanding to have been in danger of drowning , of any better accommodation , to deliver the said passage from the orthodox errour of a cleer comport with the doctrine of universall redemption , then the former arguing . for evident it is , from those words , ver. 31. except these abide in the ship , ye cannot be saved , that that expression of the angel unto paul , vers. 24. and lo , god hath given thee all them that sail with thee , did not import any absolute purpose of god to save the lives of all those in the ship with him , but onely a conditionall ; it being a thing very frequent in the scripture , to expresse both such purposes , and such promises , of god , in an absolute and un-conditioned form of words , the execution and performance whereof , in respect of the things purposed , or promised , are never the less suspended upon conditions . instances hereof we shal ( god willing ) produce many upon a more material occasion . therefore the safety of the lives of those men , to whom paul saith , except these abide in the ship , ye cannot be saved , was not under any absolute decree or promise of god , as the souls of those that are ransomed by the blood of christ ( according to the constant assertion of the 52 subscribers of the passage mentioned ) are ; god never subjecting any thing positively and absolutely decreed by him , unto any condition whatsoever performable by man . so that the subscribers are most palpable selfinconsistents ; nor doth the instance now argued , take the least pitie or compassion on them in covering that their shame . i have only this one word to add , touching the sence , wherein i hold a sufficiencie of means to beleeve , or to be saved , vouchsafed unto the heathen , who wanted the ministry of the gospel by men . by a sufficiencie of means to beleeve , i do not understand an immediate sufficiencie , but a mediate or remote sufficiencie . by an immediate sufficiencie of means to do a thing , i mean such a sufficiency , whereby a man is enabled to do the thing , without having any more means in order hereunto , then what he hath at present . thus a man that understands a language , and hath his sense of hearing perfect , hath an immediate sufficiencie of means to understand the mind of him that speaketh audibly unto him in that language . he stands in need of nothing more for such a purpose . by a mediate or remote sufficiencie of means to do a thing , i mean such a sufficiencie by which , though a man is not inabled without further provision of means , to do the thing , yet he is inabled to make such a farther provision in this kind , that having made it , he becomes immediately qualified , or able to do it . a man endued with reason , memory , and understanding , & having the opportunity of an able teacher , to instruct him in the knowledge of a strange language , and which at present he understandeth not , hath a remote sufficiencie of means to understand this language , and by a due improvement of these means , though remote , is very capable of obtaining such a sufficiencie of means hereunto , which is immediate . with this latter kind of sufficiencie , i affirm , the gentiles , who wanted the ministry of the gospell , had notwithstanding a sufficiencie of means to beleeve to the saving of the soul . the heathen were sufficiently qualified or furnished by god for the doing of those things , by which they might , and should , if they had done them , have been brought to an immediate capacitie of beleeving . by beleeving unto salvation , i mean such a faith in god , or such a dependance or reliance upon him , which is proper and sufficient to have led them into such ways , wherein god would have saved them , had they walked in them , according to that of the apostle ; if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not a . finis . notes, typically marginal, from the original text notes for div a85412e-230 a ier. 36. 32. * towards the latter end of the said latter dispute , with much ado i forced an opportunity to speak somewhat , though very little , of that which is presented unto thee , in these papers . notes for div a85412e-520 a sic interposito praescientiae vtlo electionem , nomoa● obs●u●ant , sed origin●m aliund● habere singunt . neque viro haec vulgo recepta p●●●o solius vulgi est . habuit enim saeculis omnibus magnos authores . quod ingenue fatere , nequis causae nostrae magnopere obsuturum con●●●●● , st●orum nomina contra opponantur . calv. inst. l. 3. c. 23. s. 1. est etiam hic locus diligenter observandus , adversus 〈◊〉 , qui fidei , vel operum p●aevi●●●●em saciunt electionis ecusam . in quem 〈◊〉 sane turp●ssimum , origenes vet●●es plaeolque , tum gracos , tum latinos adegit ; donec tand●m dominus augusitinum per pelagia●os , ad 〈◊〉 agnoscendum & co●●igen●um errorem , excitaret . beza in . 9 ad rom. b see his lecture de absolut● decreto , de gratia universali , de perseverantia sanctorum . a rom 5. 8. 1 tim. 1 15. b rom 5. 6. c psal 68. 18. d john 6. 51. a 2 cor. 8. 12. the fountaine of free grace opened by questions and answers: proving the foundation of faith to consist only in gods free love in giving christ to dye for the sins of all, and objections to the contrary answered by the congregation of christ in london, constituted by baptisme upon the profession of faith, falsly called anabaptists. wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace. saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a93608 of text r208134 in the english short title catalog (thomason e1181_3). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 43 kb of xml-encoded text transcribed from 15 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93608 wing s482 thomason e1181_3 estc r208134 99867121 99867121 169434 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. a93608) transcribed from: (early english books online ; image set 169434) images scanned from microfilm: (thomason tracts ; 167:e1181[3]) the fountaine of free grace opened by questions and answers: proving the foundation of faith to consist only in gods free love in giving christ to dye for the sins of all, and objections to the contrary answered by the congregation of christ in london, constituted by baptisme upon the profession of faith, falsly called anabaptists. wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace. saltmarsh, john, d. 1647. [4], 23, [1] p. [s.n.], london : printed in the yeare. 1645. attributed to saltmarsh by wing and dnb. annotation on thomason copy: "jan: 21 1644"; the 5 in the imprint date has been crossed out. reproduction of the original in the british library. eng grace (theology) -early works to 1800. election (theology) -early works to 1800. theology, doctrinal -early works to 1800. a93608 r208134 (thomason e1181_3). civilwar no the fountaine of free grace opened by questions and answers:: proving the foundation of faith to consist only in gods free love in giving c saltmarsh, john 1645 8107 44 0 0 0 0 0 54 d the rate of 54 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-08 angela berkley sampled and proofread 2007-08 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the fountaine of free grace opened by questions and answers : proving the foundation of faith to consist only in gods free love in giving christ to dye for the sins of all , and objections to the contrary answered by the cnogregation of christ in london , constituted by baptisme upon the profession of faith , falsly called anabaptists . wherein they vindicate them-selves from the scandalous aspersions of holding free-will , and denying a free election by grace . london . printed in the yeare . 1645. to the impartiall reader that desireth truth only for the love of it , grace and peace be multiplied in this life with happinesse and salvation in the life to come through jesus christ . it is not a thing altogether unknowne to those that are any whit read in controversies , that many striving against the errours of others , have sometimes denied some truthes , and given their opposers thereby much advantage to have a concei●e of the goodnesse of their cause , whilst they saw the manifest truth denied by those that contended against them ; the which thing hath fallen out without all doubt with the arminians of late , who notwithstanding they have been found , to hold forth many notorious errours , rasing the very foundation of christian faith : to wit , denying originall sin , holding free will and falling aw● : yet in as much as in confuting them the manifest truth hath been denyed for the most part : viz. christs suffering for the sins of all : these adversaries have rather been emboldned then informed , or convicted , because they conceived , that their adversaries were driven to deny the manifest truth , therefore they themselves were in the truth . and on the other side , these erronious persons have glossed their errours under the pretence of being direct consequences of christs suffering for the sins of all ( whereas indeed and in truth it is no such matter ) the which thing not being so warily weighed , nor so diligently searched , as it ought , hath caused many to thinke evill of this doctrine , and of us professing the same conceiving that wee can not be the church of jesus christ , whilst wee ( in their conceivings ) maintaine such errours : whereas we having more narrowly searched the same , and by searching have found not only that it is a truth , but such a truth as is the very foundation of saving faith . doe therefore conceive , that wee , ought to be so farre from shunning the doctrine in respect of the ill esteem it hath fro● others ; as that we ought rather to owne it more deare to us then our lives , and also to seeke by all meanes possible that may be , to make the same known to others , and for this end serves this following discourse , partly to cleare this doctrine from those evil consequences that are supposed undenyably to follow upon it ; and partly to manifest the excellent worth of this truth to our selves and others , it being so farre from makeing us not to be the church of christ , as it is indeed the very doctrine upon which the church of christ is founded . cu●teous reader , therefore lend thy diligent search of this enfuing discourse with the quotations thereunto annexed , and if thou find the profit by it , that is intended , give god the glory , and let us have thy prayers , and we shall ever rest thine in any service of love to our power , the church of christ in london falsly called anabastsapt the fountaine of free grace opened . q. what meanes hath god provided for mans salvation . a. god so loved the world , that he gave his only begotten son , that whosoever beleiveth in him , should not perish , but have eternalll life , john 3. 16. q. is it the duty of all mankind to beleeue in him for salvation ? a. yea. q. and why ? a. because eternall life is promised to whosoever doe beleeive in him , and eternall death is threatned to them that doe not beleive q. are not all under the penalty of everlasting damnation though there were never a christ to be beleived on ? a. yes surely , for so it doth appeare , rom. 3. 9. 23. ch 5. 12. 16 17. 18. 19. q. why then is eternall death threatned to mankind for not beleiving in him ? a. for two causes : first , for that christ having suffered the punishment of our sins , we should not suffer if we beleive in him ; the want of which therefore causeth our sins to rest upon us still : and secondly , because the not beleiving in him is the neglect or contempt of mercy offered , and so a grevious sin , and doth deserve condemnation more then any other sin of any other kind , john 3. 18. heb. 2. 3. 4. q. hath christ then suffered the punishment due for the sins of all mankind ? a. yes surely , for so it is written , 2 cor. 5. 15. heb. 1. 9. 1 tim. 2. 6. isa. 53. 6. john 1. 29. and 3. 16. 17. 2 john 2. 2. john . 6. 51. & 4. 42. & 12. 57. ob. then all mankind must needs be saved , or else god be unjust in punishing our sins in christ , and in 〈◊〉 also . a. it doth not follow , for though our sins are punished in christ , yet they are not pardoned in us unlesse we beleeve : hence it is that we are justified by faith in christ , nor without : for he that beleeveth not shall be damned mar. 16. and the reason is because else christ hath not the honour of mediatourship as means of pardon of sins , and secondly , he that trusts not in christ trusts in himselfe , and must be tried according to his t●n● whereon he leaneth . obj. but yet it semeth god is unjust in punishing christ , and us also . a. not so : for christ did not suffer for any such end , as to free us from punishment without faith in him : but that those that beleeve might be saved joh. 3. 16. and the rest left without excuse joh. 12 47. 48. which could not be if he had not suffered the punishment due for the sins of all . ob. but yet then it seemes that christ suffered in vaine . a. not so : for in that those that beleeve in him are saved , and those that beleeve not have no excuse to make for themselves why they beleeve not in him , therefore he died not in vain . q. could not christ have effected , that all should have beleeved . a. he could if he would , but his suffering for all doth not necessarily enforce that he must worke faith in all , he was free in the giving of himselfe to suffer . joh. 10. 18 ▪ and he is free also in quickning the soules of whom he will . joh. 5. 21. ob. why doth christ say , mat. 23. 37. how oft would i gathered thy children together , and yee would not . a. it was not to shew that auy thing was impossible or too hard for christ to doe , but only to shew the aversnes of those people to the meanes of grace afforded . q. shall every one that beleiveth in christ be 〈◊〉 ? a. yea sur●●y , for so it is written , john 3. 16. acts 16. 31. q. what is that thing that is to be beleeved by all ? a. that which christ hath commanded to be preached to all , rom. 16. 26. q. what is that ? a. the gospell which is glad tydings of good things , mar. 16 , 15. rom. 10. 15. 16. q. what are those glad tydings ? a. peace and remission of sins by christ , rom : 10. 15. ephes. 2. 17. luke 2. 10. 14. & 10. 5. & 24. 47. a●s 13. 38. q. ought all men to beleive remission of sins in christ ? a. yea surely , in as much as christ hath required remission of sins to be preached to all in his name , and nothing is required of any to be made partakers of that remission but only faith to beleive it , rom. 3. 28. gal. 2. 16. q. are all mens sins then remitted in christ , as a truth to be preached to , and to be observed by all , though men do not beleive ? a. not so , but the matter and meanes of remission of sins is true in christ for all , 1 john 2. 2. but then only formally remitted when the former truth is preached in the name of christ and beleived , john 1. 12. 13. gal. 3. 26. q. ought men to beleive , that their fins are pardoned yea or no ? a. yea but it is true by consequent of our beleeving that christ dyed for our sinnes : therefore we we shall not dye for them , john 11. 26. ob. but then it seemes , that we ought not to beleeve that our sinns are pardoned by a direct act of faith 〈◊〉 christ : but we ought to reflect upon our faith for the ground of our beleefe in that particular . a. that is not so , because by the same faith by which christ is understood to be the meanes of the remission of sins , by the same he is understood to be such an effectuall meanes as nothing is needfull to be added thereto ; seeing his death is our life , for by his stripes we are healed isa. 39. 5. and he that doth truly beleive , that christ god man hath suffered for his sins , cannot but beleive , that his sins are pardoned , and that he shall not suffer for them : as on the other side it is impossible , that any should groundedly beleive the latter , that doth not upon true grounds beleive the former . q. ought all to beleive , that all sins are pardoned past , present , and to come ? a. yea , col. 1. 21. 22. & 2. 13. 14. ephes. 2. 13. 14. 15. rom. 3. 22. 23. q. why then doth christ teach us to pray , forgive vs our sins ? a. because forgivenes of sins is by faith in christ , and though all ought , yet all doe not beleive in christ : and those that doe not fully deleive as they ought , and therefore ought to pray , that god would give and increase in us the beleiving in christ the forgivenesse of sins , and remove from us evil that attends our unbeleefe . q. are there any evills then that attend the unbeleefe of godsowne people ? a. yea surely , for god doth rebuke chastice and judge the em for it , with temporall judgements , helping them thereby as his children to mortifie the sin that remaineth in them , keeping them by this meanes from eternall damnation . 1 cor. 11. 32. heb. 12 5. 10. 11. rev. 3. 19. q. are not all the sinnes of all beleevers washed away in the blood of christ . a. yes and of all unbeleevers too : as a truth to be beleeved by all . rom. 3. 22. 23. 24. 25. joh. 1. 29. & 12. 47. chap. 3. 16. 17. q. is not the sin of unbeleefe washed away in the blood of christ ? a yes , as a truth to be beleived , or else beleivers themselves could have no certainty of salvation . q. why then are not all saved ? a. because they that beleeve not have no part in christ nor his sufferings . q. but are not the sinnes of beleivers washed away other●ais then in unbeleivers ? a. yes surely , and so they are otherwais washed away in a glorified beleever then in one yet remaining in the state of grace not glorified . 1 cor. 13 9 : 10 : 11. 12. col. 3. 3. 4. 1 joh. 3. 2. rom : 8. 23. q. are not all the sinnes of all beleivers so washe away , as that the guilt doth not remaine aagainst 〈◊〉 them ? a. yes , so as they shall never come into condemnation . joh. 5 : 24 : but not so but that as yet the● need mortification : and in that respect are subje● to rebuke , chastisement , and temporall judge●●ments as meanes to helpe them therein . 1 cor : 11 . 32 : heb : 12 : 5 : 10 : 11 : rev : 3 : 19 : q. but wheter doth god in these rebukes , chastiseiments & temporall judgments exercised upon his saiuts intend therein the satisfaction of justice by that meanes ? a. not so , for that is sanctified in chr. sufferings which they parrake of by faith effectually to the justifie of their persons from condem . but not for the justification of their evill actions which god doth as much dislike & is displeased with in his owne people as in others , & doth in love to their persons shew & manifest his displeasure against those evill actions by chastisements & temp. judgments in his own children more then in others . q. hath christ then suffered for all the sins of all though they be unbeleevers ? a : yes surely , and that doth appeare : first because that is the plaine doctrine of the scripture : 2 cor : 5 : 14 : 15 : 19 : 21 : joh. 1 : 29 : & 3 : 16 : 17 : & 4 : 42 : & 6 : 51 : & 12 : 47 : 1 tim. 2. 6 : heb. 2 : 9 : & 9 : 26. 1 john 2 : 2. 2. because christ hath apoynted remission of sins in his name & by his death to be preached to all unbeleevers lnk : 10 : 5 : & 24 : 47 : mar : 16 : 15 : ephe. 2 : 17 : act : 13 : 38. 3. because else there is no meanes that an unbeleever should become a beleever by : for how shall they beleeve in him of whom they have not heard ro 10 14. 4. because it is the greatest sin in an unbelever not to beleeve that christ hath suffered for all his sins . joh : 3. 19 : & 12 : 47 : 48 : & 16 : 9. 2 thes : 1 : 8 : & 2 : 10 : heb. 2 : 3 : & 10 : 29. 1 joh : 5 : 10. obj. true it is and may be granted , that christ suffered for all to procure an outward and temporall benefit , but not for justification and salvation a : some there be , that doe enjoy no more then an outward and temporall benefit it is true , and it had been good for such they never had enjoyed it ; mat. 36. 24. they received not the love of the truth by beleeving the forgivenesse of their sins in the sufferings of christ , that they might be saved , as the scriptures next before mentioned do shew with luke 10. 11. acts 13. 46. rom. 2. 4. 5. 2 pet. 3. 15. and secondly , this overthrowes the office of the gospell and faith , because whatsoever christ suffered for must be preached and beleived ; and no more , 1 cor. 15. 2. 3. now then if he suffered to procure an outward and temporall benefit , and not for justification and salvation , then that must be preached and beleived and no more , and what need that he preached or beleived either if that were all , se●ing all doe enjoy that though it be neither preached nor beleeved . obj. but christ saith , john . 17. 9. i pray not for the world : therefore surely he did not dye for the sins of all the world . a. christs prayer is to be distinguished in respect of the thing prayed for ( to wit ) some things were speciall only belonging to the saints , ver. 9. compared with ver. 11. 15. & 17. and some things are common to all , and so for such things christ did pray for the world as ver. 21. 23. though not in respect of the the things in speciall belonging only in peculiar to the saints . obj. but christ saith , i know that thou hearest me alwayes . a. true , and therefore christ was heard in praying for the world ; for he only prayed for the unity of the faithfull , as a meanes tending to cause the world to beleive as his suffering for all is of the same nature wheother men beleive it or not : and thus the sufferings of christ and his prayer for all is of equall extention as a meanes tending to cause them to beleive , and if they do not , they are left without excuse . obj. but christ saith , john 10. 15. i lay down my life for my sheepe . a. true , and so doth not the hireling , and this is his meaning in so saying , and not to exclude any person as he hath not laid down his life for . obj. it is said , luke 1. 68 mat. 1. he hath redeemed , and shall save his people . a. in the old testament israell were in speciall called his people , and so these places meane , the one being spoken by zachary , the other to joseph , both israelites , for the comfort of that people in speaciall in the time while that desolation l●sted , yet not so then as to exclude others : as appeares , luke 2. 30. 31. 32 , john 11. 50. 51. 52. act. 13. 46. 47. isa. 49. 6. therefore this hinders not , but that christ suffered for the sins of all . obj. it is said , isa. 53. 12. he bare the sins of many : therefore not of all . a. it doth not follow seeing many is opposed to a few , not to all as appeares in rev. 5. 19. by one mans disobedience many were made sinners , that is all : and also in dan. 12. 2. obj. it is said , isa. 5. 25. christ loved the church and gave himselfe for it : therefore not for all . a. it doth not follow , seeing paul saith , 1 tim. 2. 6. he gave himselfe a ransome for all : therefore by saying he he gave himselfe for it , is not to exelude any , for that were to make the scripture to contradict it selfe , but only to shew that the church did partake of such love from christ as a patterne to husbands towards their wives . and it may as well be concluded , because paul said , christ loved me , and gave himselfe for me , that he gave himselfe for no other , as because he he loved the church , and gave himselfe for it : therefore not for all . obj. but christ saith , john . 15 : 13. greater love then this hath no man , when any man bestoweth his life for his friends : therefore christ suffered not for the sins of all . a. it doth not follow , for such love is found in christ to his enemies , rom. 5. 10. col. 1. 21. 22. therfore there is in christ found greater love , then any that is among men . obj. but it is said in rev. 5. 9. & 14. 3. 4. some were redeemed from the earth from among men : therefore , he suffered not for the sins of all . a. we must distinguish redemtion in respect of price and in respect of the end and application : now the price is paid for all , heb. 2. 9. 1 tim. 2. 6. and the end is , that persons should no longer live to themselves ( as formerly they with others the men of this world have done ) but unto him that hath paid the price for them , 2 cor. 5. 15. and this only they performe that have faith given unto them , whereby they doe apply the benifit of this price ; in which latter respeect they only are said to be redeemed : yet in respect of price christ suffered for the sins of all . obj. but christ doth not call all , for he saith , mat. 9. 13. i am not come to call the righteous , but sinners to repentance : therefore he suffered not for the sins of all . a. god admonisheth all men every where to repent , acts 17. 30. and therefore christ in saying , i am not come to call the righteous , doth not intend that any were righteous , and thereby such as were excluded from his call , but only this , that so farre as any thought themselves more righteous then others , so farre forth they doe necessarily exclude themselves from the call of christ more then others . obj. but it seemes by rom : 5 : 9 10 : that all that christ dyed for shal be saved . a. not so , neither doth paul so intend , but only that we have more manifest grounded reason to beleive salvation by him now he hath suffered for us , then we had before . obj. but paul saith , rom : 8 : 32 : he that spared not his own son , but gave him vp for is all , how shall be not with him freely give all things elso : but god doth not give all things freely unto all , universally : therefore be suffered not for all . a : all things are so inseperably united unto christ that unto whomsoever christ is offered , all things are offered with him , and whosoever receiveth christ receiveth all things with him , john . 13. 20. mat. 10. 40. luke 10. 16. 1 tim. 4. 8. mat. 6. 3. and whosoever denieth or refuseth christ , refuseth all things with him , luke . 12. 8. 9. & 9. 26. 2 tim. 2. 12. mat. 10 : 33 : mar. 8 38 : 2 thes. 2. 10. 12. and to whomsoever god gives faith , and so christ , by which only christ properly becomes ours , ephes. 3. 17. which god only gives to his elect , tit : 1. rom : 8 ▪ 28 : 28 : 30 : to them he gives with that faith and that christ freely all things , 1 cor. 3. 21. but this hinders not but that he suffered for all , though saith and christ be not given to all : and this appear●● , in that some for whom he is given doe deny him , 2 pet , 2 : 1 : mat : 21 : 42 : john 1. 11. obj. but in heb : 9 : 13 : 14. it is faid that the blood of christ doth more abunduntly purge the conscience , then the blood of buls and goates did purifie the flesh : but the blood of buls and goates and the ashes of an he●fee sprinkling the uncleane sanctified to the purifiing of the flesh : and all have not their consciences purged by the blood of ch●ist : therefore he suffered not for all . a. true it is , that the blood of ghrist is of a purging nature for all , but some tread it under their feete , and count it common or unholy , heb. 10 : 29 : and doe not by faith ( as with a bunch of hysop ) sprinkle it upon the conscience , and no marvill though they remaine uncleane still : and so if the beasts were slaine , yet unlesse the blood were sprinkled on the uncleane , they would remaine so in their flesh stil : yet this hinders not , but that christ suffesor the sins of all , that whosoever beleiveth in him may be purged . q. is there any power in man by nature to beleive this doctrine ? a. no surely , he cannot know it , for it is a foolish doctrine , and emnity to the wisedome of every nanaturall man , 1 cor : 1 : 23 : & 2 : 14 : rom : 8 : 7 : 8 : and the light and understanding thereof is only had by the power of the spirit of god , 1. john 4 : 13 : 14. and all men naturally are more averse unto this then unto any other thing , john 5 : 4 : 44 : mat : 23. 37. q. why doth god promise eternall life only to those that beleive , and eternall death , to those that doe not , seeing it is not in their own power ? a. first that he might by meanes of those promises and threates worke us to that which by nature we are averse unto , 2 cor : 5 : 1● : 20. secondly , that we might appear more inexcusable when neither promises nor threates will move us to embrace free mercy , acts 13 : 16. 51 : & 18 : 6 : 7 : thirdly , that the grace of god might as well appeare in giving power to beleive , as in giving christ , and in him forgivenes of sins to be beleeved rom : 9 : 16 : & 11 : 5 : 6 : 7 : psal : 2 : 13. fourthly , that we might apply our selves unto god in the use of those meanes , that he hath appoynted , for the working of faith in us , john 6 : 27 : isa : 55 : 3. fiftly , that we might wholy deny our selves , and search , and by searching find in the covenant of grace matter of free conveyance of power to beleeve whatsoever is required to be beleeved , rom : 10 : 17 : iohn 5 : 39 : psal : 119 : 9 : 98. 99 : 104 : 105 : rom : 3. 24 : & 4 : 16 : gal : 3 : 2 : q. can it stand with the justice of god to require persons to beleive with penalties annexed thereunto , seeing it is not in their power . a. yea , seeing the matter of free conveyance of power is offered in the covenant of grace , which would be conveyed thereby were it not opposed , acts 13 : 46 : or despised , acts 7 : 51 : rom : 2 : 4 : heb : 10 : 29 : or neglected , as , heb : 2 : 3 : and in many other places of scripture it appeares . q. but whether doth it not follow from hence that gods grace is subjected unto man , whether he will oppose , despise , or neclect the same yea or no . a. true , so far as to leave man inexcusable for so doing , seeing the opposing , despising , or neglecting is wholy mans evill worke , but not so , but that the receiving , esteeming , or improoving the same power must be considered to proceed from the covenant it selfe , and not from man , it must needs therefore be attributed to god only , who proporioneth the dispensation effectually according to his owne decree of election . q. ought every one to beleeve then that christ dyd for all the sins of all . a. yea surely , or else how shall each person beleive he suffered for their sins ? obj. but it seemes incongreous , that one should be required to beleive what christ did for others a. not so , for if the benefit of christs sufferings be to be preached unto others , it is then necessary to beleive what we preach for truth , to be truth , and that to them to whom we preach the same . and secondly , if there be nothing to distinguish me from others , as the truth is , before faith there is not , then the question is , if he have not suffered for all , how i shall find that he suffered for me ? but if he hath suffered for all , as the truth is he hath , heb. 2. 9 , then i beleeving tha doe necessarily beleive that he suffered for me . obj. but if this be saving faith to beleive that christ suffe●ed for all , then who is it but will be saved ? for all men will say , that christ suffered for all . a. not so , for all that object to the contrary do● not say it . secondly , all that doe say it , doe not truely beleeve it ; and whosoever do beleeve it , do 〈◊〉 beleeve that there is the matter of eter●all death in all , 2 cor. 5 : 14 : and doe necessarily beleive an infinite love extended to all , john 3 : 16 : and all persons thus beleeving will necessarily be constrained to love god , and all things according to god , 2 : cor : 5 : 14 : 15 : 1 john 4 : 10 : 14 : 19. thirdly , christs yoake is easie in the nature of it , mat : 11 : 30 : and that is it that makes it most hard and difficult to our nature , mat. 7. 14. foolishnes to the learned gretians & a●stomling bock to the jewes who cannot endure , that the unlearned vitious publicans and harlots should be free by the grace offered in the gospell , luke 7. 39. & 15. 2. by their beleiving that christ suffered for all , should thereby only be saved . obj. but it sufficeth to saving faith , that christ be beleeved to be the son of god , and was sent and came into the world to save sinners indifinitely though not all . a. not so , if any be excluded : because that takes away certainty of faith from any in respect of christ , for if any be excluded , i may be the person as soone as any other , and i have no ground to the contrary obj. but i may be certaine if i beleive . a. this is to make the foundation of faith to stand in my beleeving , and not in christ , and also to make my first beleeving without any certaine truth to ground it selfe upon , and is a supposition of an impossibility , ( to wit ) of a firme beleeving that which cannot be knowne whether it be true or not : whereas on the contrary it being a revealed truth , christ did ●ast death for everyman , heb. 2. 9. each person hath a ground in that word of truth to beleeve , that he dyed for him , and none hath any excuse that doth not beleeve it . q. is this then the subject matter of the gospel , that christ hath required to be preached to the world : to wit , that christ suffered for all the sins of all . a. yes surely , for without this no man hath any thing to preach to the world , no gospell of glad tydings , no remission of sins , no doctrine of reconciliation , no grace or peace at all . obj. but it may be preached that christ dyed for beleivers . a. that is no glad tydings to the world , which doe not yet beleeve : neither will such a doctrine worke faith , whereas christ hath appoynted a gospell of remission of sins by his death to be preached to the world , to the begetting of persons to the faith of that truth , rom. 10. 14. 17. & 1. 16. & 16. 26. secondly , such a doctrine doth suppose persons to be beleevers before christ dyed for them , or at least before it may be preached unto them , that christ dyed for them , and so by consequence before there be any thing to be beleeved : and so by the same consequence impossible there should be any beleever , for how shall they beleeve on him of whome they have not heard , rom. 10. 14. obj. but men must first feare god , or have some worke of god wrought in them , acts 13. 26. before it may be lawfull to preach the gospell to them . a. not fo , for then it cannot be said , that any are begotten by preaching : if persons must have a life and being in godlynesse before : which is contrary to these scriptures , jam. 1. 18. 1 cor. 4. 16. 1 pet. 1. 23. secondly , then it is unlawfull to preach the gosto all nations , even to them that doe not feare god , which is contrary to these scriptures , mat : 28 : 18 : mar : 16 : 15 : acts 8 : 5 : & 9 : 29 : & 13. 45 : 46 : 50 : and 17 : 32 : and many other . thirdly the meaning of acts 13 : 26 : is but to distinguish the proselites from the naturall jewes by the application of fearing god : and when he saith , to you , that is you jewes , both by nature and religion ; to you in the first place according to the commission of christ , luke 24 : 47 : as therein offering mercy to them , and they refusiug the same , were left inexcusable : as , ver. 40 : 41 : 45 : 46. q. but how is it proved that the subject matter , of the gospell required to be preached to the world , is that christ suffered for the sins of all . a. first , because christ and the prophets and apostles did so teach , isa : 53 : 6 : john 1 : 29 : & 3 : 16 17 : & 6 : 51 : & 12 : 47 : 48 : 1 cor : 15 : 3 : 2 cor : 5 14 : 15 : &c. secondly , christ required them so to preach , mat. 28 : 18 : 19 : mar : 16 : 15 : luke 10 : 5 : & 24 : 47 : rom : 16 : 26 : thirdly , the saints are commended for beleeving so , john 4 : 44 : 1 john 4 : 14. fourthly , because it is a condemning sin in any hearing the gospell not to beleeve so ( to wit , that christ dyed for their sins , joh : 3 : 18 : 19 : & 12 : 47 : 48 : & 16 : 9 : 1 iohn 5 : 10. q : but why is such a doctrine required to be preached to the world ; to wit , that christ suffered for all the sins of all ? a. for the working of the beleefe thereof in all , in whom the doctrine prevaleth , and for the inexcusablenes of the rest , 2 cor : 2 : 14 : 15 : 16 : & 4 : 3 : 4 : & 6 : 1 : 2 : & 10 : 4 : 5 : 6 : 2 thes : 1 : 8 : & 2 : 10 : heb : 2 : 3. q : but will it not from hence follow , that man hath free-will ? a. no surely , for if the gospell must worke faith , then it flowes not from the inclination of the will , but from the gospels inlightning the understanding , ephes. 4. 20. 23. gal. 3. 2. rom. 1. 16. 17. & 10. 17. and as for the inexcusablenes of the rest which do not beleive , it doth not betoaken a freedome of will to beleive , but doth bewray a blind mind , and an bard heart , and a rebellious disposition , that will not beleive the truth , though it be declared unto them , acts 13. 4● . iohn 5. 40. 44 ephes. 4. 18. rom. 2. 7. 8. 9. q. have not all persons a rebellians disp●sition to the beleiving of the gospell ? ans. yes surely , untill the preaching of the gospell prevaile , and then , and by that meanes the rebellious disposition is cast down and subjected , and the per●ons brought unto the obedience of christ , 2 cor 10. 5 : and when it prevailes not , it heapes up vengance against the disobedient , ver. 6 , q. but hath god elected some persons before the world began , which only shal be saved ? a. yea certainly , rom. 8. 30. or else the events of things in time should come to passe without or by some ordering cause then the counsell and decree o● god , which were impiety once to imagine . q. but doth not the doctrine of christs dying for all con●radict this doctrine ? a. no surely , because it is the meanes to worke faith effectually in the elect according to the eternal decree , 1 thef. 1. 4 : 5. rom. 8. 30. and to leave the other absolutely inexcusable in the effecting their owne destruction by their refnsall to beleive in the s●●erings of christ preached and that acording to the same eternall decree , 1 pet. 2. 8. jude 4. rom. 8. 33. q. why then it seemes , that christs suffering for all the sins of all ought freely to be preached to all , and not to be limited by any consideration of the doctriue of election ? a. surely that must needs be so , first because it is the commission of christ , mar. 16. 15. secondly , because we doe not know who is elected no otherwise then by the event . thirdly , because it is as true doctrine to them that are not elect ; as to the elect , whether they beleeve it or not . fourthly , because god hath his end in christs suffering for the sins of all , and in the doctrine thereof to all as well when it is not beleeved , as when it is beleeved , luke 2. 34. 1. cor. 23. 24. 2 cor. 14. 15. 16. 1 pet. 2. 6. 7. 8. 9. fiftly , because else it is not a direct meanes to worke saith in any at all . sixtly , because else unbeleevers are not by that m●anes left inexcusable . obj. but if this be the doctrin and faith to be preached , and beleeved , may it be concluded frim hence , that that none have saving faith but those that beleeve this doctrine ? a. it is certaine , there is no saving faith without beleiving in the sufferings of christ ; neithnr have any true ground to beleeve that he suffered for them any otherwise then is declared in scripture to have suffered for all ; yet here we must distinguish , some do not so distinctly understand it to build their faith upon it as others doe , who therefore have a weaker faith then others have : yet this is out of all doubt , that no saving faith stands in opposition to it , though some persons weake in the faith possibly may . obj. but some persons who doe appeare very godly doe oppose it . a. true , but many persons who doe appeare very godly are not so indeed . secondly , many godly persons are enemies to the truth , and to themselves too , mat. 16. 22. 33. mar. 8. 33. thirdly , such opposition proceeds not from their faith , but from their ignorance & sinfull corruption . question . but may wee safely beleeve that christ snffered for the sinn of all , and so for us all , and therein our owne salvation , before we know whether we be elected or not ? a. yea surely : for so we are directed rom : 10 : 6 : 7 : 8. 9. and yet neverthelesse by this call of god to this knowledge & beleife , we may be sure that he hath chosen us unto salvation . rom : 8 : 30. q : but why is this beleefe required ? a. that we may thereby partake of union with . christ , and thereby reconciliation , adoption , justification , sanctification , and glorification . joh : 1 : 19 gal : 2 : 16 : 2 cor : 5 : 20 : gal : 3 : 26 : rom : 8 : 28 : 29 : 30 : ast : 26 : 18 : & 10 : 43 : & 15 : 9 : eph : 3. 17 : 18 q. are not the elect justified before they doe beleeve ? a. noe surely for they are without christ , straugers from the covenant , without hope or god in the world : dead in sinnes : children of wrath as well as others : in a state of condemnation . joh : 3 : 18 : eph : 2 : 1 : 3 : 12. ob : but the scripture in many places doth manifest justification to be by the blood of christ , and doth not mention faith : as rom : 3 : 24 : & 5 : 9 : 18 19 : rev : 1. 3 : heb : 9 : 14 : 26 : 1 job : 1 : 7 : eph ● : 7. and besides , faith is a beleeving of remission of sinnes and consequently justification , which ●herefore mu●● be before the beleeving of the same . a. true it is that the matter of our instification is the blood of christ shed for all , to be beleeved by ●ll : and faith hath no other object : but yet be that beleeveth not his owne justice and life in the death of christ shall never see light but the wrath of god abideth on him . joh : 3 : 36. and we are justified by faith : not without : rom : 3 : 28 : & 5 : 1 : gal : 2 : 16 : nor yet before we beleive ; for it is counted for righteoufnesse , not an other thing : rom : 4 : 3 : 5 : 9 : 11 : 12 : 16. 13 : 22 : 24 : gal. 3 : 6 : 7 : 8 : 9 : 11 : 14 : 33 : 34 : 26 : and the reason is because by it only we partake of christs death and sufferings : joh : 1 : 12 : & 3 : 14 : 15 : 16 : 17 : 18 : 19. 33 : 36 : & 8 : 34 : & 11 : 25 : 26. & 12. 46. 47. 48 jo. 16. 9. q. but are not the elect justified in the purpose of god from all eteinity ? a. no more then they are called and glorified from all eternity , and that is only predestinated and arpoynted from all eternity to be called and justified in such a time and by such a meanes as faith in christ . rom : 8 : 38 : 39 : 30. ephe. 1 : 4. 5 : & 2 : 8. 2 thes. 2 : 13 : 14. and therby preserved to glory in the end . heere we must distinguish betwixt the decree of god and the execution of the same decree● the appoyntment to doe a thing , and the doing of the same according to appoyntment : god did appoynt for to justifie his elect in time , and when the time is come , god doth accordingly effect the sam● by giving them faith therby making them partaken of union with christ , and therby of reconciliation adoption and justification . q. but when persons doe ( according to the gospell ) beleive that christ suffered for all the sinnes of all , an● so for them : by which faith they partake of , or are 〈◊〉 with christ , and thereby of reconciliation , adoption , and justification : doth god require any further meanes ●o be by them used tending to salvation yea or no ? a. yes surely , because it is necessary that this beleife be preserved and encreased , and the fruits therof : and the power of sinne mortified , which is done by degrees . 2 pet. 3 : 18 : 1 thes. 4 : 1 : ●0 . and god hath appoynted meanes to be used for that purpose by the saints . q. what meanes is that ? a. surely the preaching and hearing of gods word , which is as necessary for edification as for conversion : and the administration of the sacraments , and prayer , and the discipline of the true church : ●ll which ought conscionably to be used according to gods word by all true beleivers as the meanes of perseverance and encrease of faith , untill we come to the end of our faith the salvation of our souls . 1 pet. 1 : 9 : ephes. 4 : 12 : 13. math : 26 : 28 : act. 2 : 39. 1 cor. 5 : 5. finis . errata . p. 8. l. 22. for desolation ● . dispensation l. 29 for re● read rom. p. 9 l. ● for isa. read ephes. the fountaine of free grace opened by questions and answers proving the foundation of faith to consist only in gods free love, in giving christ to dye for the sins of all, and objections to the contrary answered by the congregation of christ in london, constituted by baptisme upon the profession of faith, falsly called anabaptists : wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace. saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a61014 of text r38050 in the english short title catalog (wing s483). 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. 43 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a61014 wing s483 estc r38050 17163657 ocm 17163657 106078 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. a61014) transcribed from: (early english books online ; image set 106078) images scanned from microfilm: (early english books, 1641-1700 ; 1099:20) the fountaine of free grace opened by questions and answers proving the foundation of faith to consist only in gods free love, in giving christ to dye for the sins of all, and objections to the contrary answered by the congregation of christ in london, constituted by baptisme upon the profession of faith, falsly called anabaptists : wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace. saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a61014 of text r38050 in the english short title catalog (wing s483). 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 [32], 160 p. reprinted for giles calvert ..., london : 1648. attributed to saltmarsh by wing and dnb. reproduction of original in the cambridge university library. eng grace (theology) election (theology) theology, doctrinal. a61014 r38050 (wing s483). civilwar no the fountaine of free grace opened by questions and answers proving the foundation of faith to consist only in gods free love, in giving chr saltmarsh, john 1648 8270 34 0 0 0 0 0 41 d the rate of 41 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-12 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-10 taryn hakala sampled and proofread 2006-10 taryn hakala text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the fovntaine of free grace opened by qvestions and answers : proving the foundation of faith to consist only in gods free love , in giving christ to dye for the sins of all , and objections to the contrary answered by the congregation of christ in london , constituted by baptisme upon the profession of faith , falsly called anabaptists . wherein they vindicate themselves from the scandalous aspersions of holding free-will , and denying a free election by grace . being the second edition corrected and amended . london , reprinted for giles calvert , at the black spread eagle at the west end of pauls . 1648. to the impartiall reader that desireth truth only for the love of it , grace and peace to be multiplyed in this life with happinesse , and salvation in the life to come , through jesus christ . it is not a thing altogether unknowne to th●se that are any whit read in controv●●sies , that many striving against the errours of others ▪ have sometimes denied some 〈…〉 es , and given their opposers thereby much advantage to have a conceit of the goodnesse of their cause , whilest they saw the manifest truth denied by those that contended against them ; the which thing hath fallen out without all doubt with the armini●ns of late , who notwithstanding they have bin found to hold forth many notorious errou●s , raising the very foundation of christian faith : to wit , denying originall sin , holding free will and falling away : yet in asmuch as in confuting them , the manifest truth hath bin denied for the most part : viz. christs suffering for the sinns of all : those adversaries have rather bin emboldened then informed , or convicted , because they conceived , that their adversaries were driven to deny the manifest truth , therfore they themselves were in the truth and on the other side , these erronious persons have glossed their errors under the pre●ence of being direct consequences of christs suffering for the sins of all ( whereas indeed and in truth it is no such matter ) the which thing not being so warily weighed , nor so dilligently searched , as it ought , hath caused many to think evill of this doctrine , and of us professing the same , conceiving that wee cannot be the church of jesus christ , whilst we ( in their conceivings ) maintaine such errours : whereas we having more narrowly searched the same , and by seaching have found not only that it is a truth , but such a truth as is the very foundation of saving faith . doe therefore conceive , that wee , ought to be so farre from shuning the doctrine in respect of the ill esteem it hath from others ; as that we ought rather to owne it more deare to us then our lives , and also to seek by al meanes possible that may be , to make the same known to others , and for this end serves this following discourse , partly to cleare this doctrine from those evil consequences that are supposed undenyably to follow upon it ; and partly to manifest the excellent worth of this truth to our selves & others , it being so far from making us not to be the church of christ , as it is indeed the very doctrine upon which the church of christ is founded . courteous reader , therefore lend thy dilligent search of this ensuing discourse with the quotations therunto annexed and if thou finde the profit by it , that is intended , give god the glory , and let us have thy prayers , and we shall ever rest thine in any service of love to our power , the church of christ in london falsly called anabaptists . the fovntaine of free grace opened . q what meanes hath god provided for mans salvation ? a. god so loved the world , that he gave his only begotten son , that whosoever believeth in him , should not perish , but have eternall life , john 3. 16. q. is it the duty of all mankind to believe in him for salvation ? a. yea. q and why ? a. because eternall life is promised to whosoever doe believe in him , and eternall death is threatned to them that doe not believe . q. are not all under the penalty of everlasting damnation though there were never a christ to be believed on ? a. yes surely , for so it doth appeare , rom 3. 9. 23. ch. 3. 12 , 16 , 17. 18. 19. q why then is eternall death threatned to mankind for not believing in him ? a. for two causes : first , for that christ having suffered the punishment of our sins , we should not suffer if we believe in him ; the want of which therefore causeth our sins to rest upon us still : and secondly , because the not believing in him is the neglect or contempt of mercy offered , and so a grevious sin , and doth deserve condemnation more then any other sin of any other kind , john 3 18. heb. 2 3. 4. q. hath chrict then suffered the punishment due for the sins of all mankind ? a. yes surely , for so it is written 2 cor. 5. 15 , heb. 2. 9 1 tim 2 6. isa. 53. 6. iohn 1. 29. and 3. 16. 17. 2. john 2. 2. john 6. 51. & 4. 42. & 12. 47. ob. then all mankind must needs be saved , or else god be unjust in punishing our sins in christ , and in us also . a. it doth not follow , for though our sins are punished in christ , yet they are not pardoned in us unlesse we believe : hence it is that we are justified by faith in christ , not without : for he that believeth not shal be damned mar. 16. and the reason is , because else christ hath not the honour of mediatourship as means of pardon of sins . and secondly , he that trusts not in christ trusts in himself , & must be tryed according to his trust whereon he leaneth . obj. but yet it seemeth god is unjust in punishing christ , and us also . a. not so : for christ did not suffer for any such end , as to free us from punishment without faith in him : but that those that believe might be saved ioh. 3. 16. and the rest left without excuse ioh. 12. 47. 48. which could not be if he had not suffered the punishment due for the sins of all . obj. but yet then it seemes that christ suffered in vaine . a. not so : for in that those that believe in him are saved , and those that believe not have no excuse to make for themselves why they believe not in him , therefore he suffered not in vaine . q. could not christ have effected , that all should have believed . a. he could if he would , but his suffering for all doth not necessarily enforce that he must worke faith in all , he was free in the giving of himself to suffer . ioh. 10. 18. and he is free also in quickning the soules of whom he will ioh. 5. 21. obj. why doth christ say math. 23. 37. how oft would j have gathered thy children together , and ye would not . a. it was not to shew that any thing was impossible or too hard for christ to do , but only to shew the aversnes of those people to the means of grace afforded . q. shall every one that believeth in christ be saved ? a. yea surely , for so it is writren iohn 3. 16. acts 16. 31. q. what is that thing that is to be believed by all ? a. that which christ hath commanded to be preached to all , rom. 16. 26. q. what is that ? a. the gospell which is glad tydings of good things , mar. 16. 15. rom. 10. 15 , 16. q. vvhat are those glad tydings ? a. peace and remission of sins by christ , rom : 10 15. ephes. 2. 17. luke 2. 10. 14. & 10. 5. 24. 47. acts 13. 38. q. ought al men to believe remission of sins in christ ? a. yea surely , in as much as christ hath required remission of sins to be preached to all in his name , and nothing is required of any to be made partakers of that remission but only faith to believe it , rom. 3. 28. gal. 2. 16. q. are all mens sins then remitted in christ , as a truth to be preached to , and to be observed by al though men be not yet believers . a , not so , but the matter and meanes of remission of sins is true in christ for all , 1 iohn 2. 2. but then only formally remitted when the former truth is preached in the name of christ and believed , john 1. 12. 13. gal. 3. 26. q. ought men to believe that their sins are pardoned yea or no ? a. yea , john 11. 26. q. but ought we not to believe that our sins are pardoned by a direct act of faith , in christ , or ought wee to reflect upon our faith for the ground of our beliefe in that particular ? a. not the latter , but the former , because by the same faith by which christ is understood to be the meanes of the remission of sins , by the same he is understood to be such an effectuall meanes as nothing is needfull to be added thereto ; seeing his death is our life , for by his stripes we are healed isa. 53. 5. and he that doth truly believe , that christ god man hath suffered for his sins , cannot but believe , that his sins are pardoned , and that he shall not suffer for them : as on the other side it is impossible that any should groundedly believe the the latter , that doth not upon true grounds believe the former . q. ought all to believe , that all sins are pardoned past , present and to come ? a. yea , col. 1. 21. 22. & 2. 13. 14. ephes. 2 , 13 14. 15. rom. 3. 22. 23. q. why then doth christ teach us to pray , forgive us our sins ? a. because forgivenes of sins is by faith in christ , and though all ought , yet all doe not believe in christ ; and those that do , do not so fully believe as they ought , and therefore ought to pray , that god would give and increase in us the believing in christ the forgivnesse of sins , and remove from us tho se evills that a 〈…〉 ends our unbelief q are there any evills that attend the unbeliefe then of gods own people ? a yea surely , for god doth rebuke , chastise , and judge them for it , with temporall judgments , helping them therby as his children to mortify the sin that remaineth in them , keeping them by this meanes from eternall damnation . 1 cor. 11 23. heb , 12. 5. 10 11. rev. 3. 19. q. are not all the sins of all believers washed away in the blood of christ ? a. yes and of all unbelievers too : as a truth to be believed by all . rom. 3 , 22. 23 24 25 joh. 1. 29 & . 12. 47. chap. 3. 16. 17. q. is not the sinne of unbeliefe washed away in the blood of christ . a. yes as a truth to be believed or else believers themselves could have no certainty of salvation . q. why then are not all saved ? a. because they that believe not have no part in christ nor his sufferings . q. but are not the sins of believers washed away otherways then in unbelievers ? a. yes surely , and so they are otherwais washed away in a glorified believer , then in one yet remaining in the state of grace not glorified . 1. cor. ●3 . 9. 10. 11. 12. col. 3. 3. 4. 1. joh. 3. 2. rom. 8. 23. q. are not all the sinnes of all believers so washt aaway as that the guilt doth not remaine at all against them ? a. yes , so as they shal never come into condemnation . joh. 5. 24. but not so , but that as yet they need mortification : and in that respect are subject to rebuke , chastisement , & temporall iudgements as meanes to help them therein . 1. cor. 11. 22. heb. 12. 5. 10. 11. rev. 3. 19. which the glorified saints need not . q. but whether doth god in these rebukes , chastisements and temporall iudgements exercised upon his saints intend therein the satisfaction of justice by that meanes ? a. not so , for that is satisfied in christs sufferings which they partake of by faith effectually to the justification of their persons from condemnation , but not for the justification of their evill actions which god doth as much dislike , and is displeased with in his own people as in others , and doth in love to their persons shew and manifest his displeasure against those evil actions , by chastisments and temporall judgements , in his own children more then in others . q. hath christ then suffered for all the sins of all though they be unbelievers ? a. yes surely , and that doth appeare : first because that is the plaine doctrine of the scripture 2. cor. 5. 14. 15. 19. 21. joh. 1. 29. & 3. 16. 17. & 4. 42. & 6. 51. & 12. 47 , 1 tim. 2. 6. heb. 2. 9. & 9. 26. 1. john 2. 2. 2. because christ hath appointed remission of sins in his name , and by his death to be preached to all unbelievers , luke 10. 5. & 24 47. mar. 16. 15 ephe. 2 17. act. 13 : 38. 3. because else there is no meanes that an unbeliever should become a believer by : for how shall they believe in him of whom they have not heard , rom. 10. 14. 4. because it is the greatest sin in an unbeliever , not to believe that christ hath suffered for all his sins . joh. 3. 19. & 12 , 47. 48. & 16 9 2 thes. 1. 8. & 2. 10. heb. 2 3. & 10. 29. 1 joh. 5. 10. ob. true it is , and may be granted , that christ suffered for all to procure an outward and temporall benefit , but not for justification and salvation . a. some there be , that doe enioy no more then an outward and temporall benefit , it is true ▪ and it had been good for such they never had enioyed it . mat. 36. 24. because they received not the love of the truth , by believing the forgivenesse of their sinns in the sufferings of christ , that they might be saved , as the scriptures next before mentioned doe shew , with luke 10. 11. acts 13. 46 , rom. 2. 4. 5. 2. pet. 3. and secondly , this overthrowes the office of the gospell and faith , because what soever christ suffered for , must be preached & believed , & no more , 1 cor. 15. 2. 3. and that is remssion of sins , act 13. 38. 39. now then if he suffered to procure an outward temporall benefit , and not for iustification and salvation , then that must be preached and believed and no more , and what need that be preached or believed either if , that were all , seeing all doe enioy that though it be neither preached nor believed . obi. but christ saith , john . 17. 9. i pray not for the world : therefore surely he did not dye for the sins of all the world . a. christs prayer is to be destinguished in respect of the thing prayed for ( to wit ) some things were speciall only belonging to the saints , ver. 9. compared with v. 11. 15. & 17. and some things are common to all , and so for such things christ did pray for the world as ver. 21 23. though not in respect of the things in speciall belonging only in peculiar to the saints . obj. but christ saith , i know that thou hearest me alwayes . a. true , and therfore christ was hard in praying for the world ; for he only prayed for the unity of the faithful , as a means tending to cause the world to believe , as his suffering for all is of the same nature , whether men believe ▪ it or not : and thus the sufferings of christ and his prayer for all is of equal extention , as a meanes tending to cause them to believe , and if they do not , they are left without excuse . obj. but christ saith , john 10. 15. i say downe my life for my sheep . a. true , & so doth not the hireling , & this is his meaning in so saying , and not to exclude any person , as such for whom he hath not laid dwone his life . ob. it is said luke 1 , 68 , mat 1. he hath redeemed and shall save his people . a. in the old testament israel were in special caled his people , and so these places meane , the one being spoken by zachary , the other to joseph , both isralites , for the comfort of that people in speciall in the time while that dispensation lasted , yet not so then as to exclude others , as appears , luk 2. 30. 31. 32. john 11. 50. 51. 52. act 13. 46 47. isa. 49. 16. therfore this hinders not , but that christ suffered for the sins of all . obj. it is said isa. 53. 12. he bare the sins of many : therefore not of all . a , it doth not follow , seeing many is opposed to a few , not to all , as appeares in rom 5. 19. by one mans disobedience many were made sinners , that is all : and also in dan. 12. 2. obj. it is said ephe. 5. 25. christ loved the church and gave himself for it : therefore not for all , a. it doth not follow , seeing paul saith , 1 tim. 2. 6. he gave himself a ransom for al : therfore by saying he gave himself for it , it is not to exclud any for that were to make the scripture to contradict it selfe , but only to shew that the church did partake of such love from christ as a pattern to husbands towards their wives . and it may aswell be concluded , because paul said christ , loved me and gave himselfe for me , that he gave himselfe for no other , as because he loved the church , and gave himself for it : therfore not for all . ob. but christ saith iohn 15. 13. greater love then this hath no man , when any man b●stoweth his life for his friends : therefore christ suffered nor for the sinnes of all . a. it doth not follow , for such love is found in christ to his enemies , rom. 5. 10. col. 1. 21. 22 therefore there is in christ found greater love , then any that is among men . obi. but it is said in rev. 5. 9. & 14. 3. 4 some were redeemed from the earth from among men : therefore he suffered not for the sins of all . a. we must destinguish redemption in respect of price , and in respect of the end and application : now the price is paid for all , heb. 2. 9. 1 tim. 2 6. and the end is . that persons should no longer live to themselves ( as formerly they with others the men of this world have done ) but unto him that hath paid the price for them , 2 cor. 5. 15. and this only they performe that have faith given unto them , whereby they doe apply the benefit of this price ; in which latter respect they only are said to be redeemed : yet in respect of price , christ suffered for the sinnes of all : obi : but christ doth not call all , for he saith mat 9. 13 : i am not come to call the righteous , but sinners to repentance : therfore he suffered not for the sins of all . a : god admonisheth all men every where to repent . acts 17 : 30 : and therfore christ in saying , i am not come to call the righteous , doth not intend that any were righteous , and thereby such as were excluded from his call , but only this , that so farre as any thought themselves more righteous then others , so farre forth they doe necessarily exclude themselves from the call of christ more then others . obi. but it seemes by . rom. 5 : 9 : 10 : that all that christ died for , shall be saved . a. not so , neither doth paul so intend , but only that we have more manifest grounded reason to believe salvation by him now he hath suffered for us , then we had before . obi. but paul saith rom. 8. 32. he that spared not his own son , but gave him up for us all , how shall he not with him freely give all things also : but god doth not give all things freely unto all , universally : therefore he suffered not for all . a. al things are so inseperably united unto christ , that unto whomsoever christ is offered , all things are offered with him , and whosoever receiveth christ , receiveth all things with him , iohn , 13. 20. mat : 10 : 40 : luke 10 : 16 : 1 tim 4 8. mat. 6. 3. and whosoever denyeth or refuseth christ , refuseth all things with him , lu. 12. 8. 9. & 9 : 26 : 2 tim. 12. mat. 10. 33. mar. 8. 38. 2 thes. 2. 10. 12 and to whomsoever god gives faith , and so christ , by which only christ properly becomes ours ephe. 3. 17. which god only gives to his elect , tit. 1. 1. ro. 8. 28. 29 , 30. to them he gives with that faith , and that christ freely all things , 1 cor. 3. 21. but this hinders not but that he suffered for all , though faith , and christ by faith , be not given to all : and this appeares in that some for whom he is given do deny him , 2. pet. 2. 1. mat. 21. 42. john 1. 11. obj. but in heb. 9. 13 , 14 it is said that the blood of christ doth more abundantly purge the conscience , then the blood of buls and goates did purifie the flesh : but the blood of buls and goates , and the ashes of an heifer sprinkling the uncleane sanctified to the purifiing of the flesh : and all have not their consciences purged by the blood of christ : therefore he suffered not for all . a. true it is , that the blood of christ is of a purging nature for all , but some tread it under their feet and count it common or unholy , heb. 10. 29. and do not by faith ( as with a bunch of hysop ) sprinkle it upon the conscience , and no marvell though they remain unclean still : and so if the beasts were slain , yet unlesse the blood were sprinkled on the unclean , they would remain so in their flesh stil : yet this hinders not , but that christ suffered for the sins of all , that whosoever beleeveth in him being thereby purged , may be saved . q is there any power in man by nature to believe this doctrine ? a. no surely , because he cannot know it , for it is a foolish doctrine , & enmity to the wisedom of every naturall man , 1 cor. 1. 23. & 2. 14. rom. 8. 7. 8. and the light and understanding thereof , is only had by the power of the spirit of god , 1 iohn 4. 13 , 14 and all men naturally are more averse unto this then unto any other thing , iohn 5. 40 , 44. matt. 23. 37 : q. why doth god promise eternall life only to those that beleeve , and threaten eternall death to those that doe not , seeing it is not in their own power by nature ? a. first that he might by means of those promises and threats work us to that which by nature we are averse unto , 2 cor. 5 : 11 : 20 : 2. that we might appear more inexcusable , when neither promises nor threats will move us to imbrace free mercy , acts 13 : 46 , 51 : & 18 : 6 , 7 : 3 : that the grace of god might as well appear in giving power to beleeve , as in giving christ and in him forgivenes of sins to be beleeved , rom. 9. 16. & 11. 5 , 6 , 7. psal. 2 , 13. 4. that we might apply our selves unto god in the use of those meanes , that he hath appointed , for the working of faith in us , john 6. 27. isay 55. 3. 5. that we might wholly deny our selves , and search , and by searching find in the covenant of grace matter of free conveyance of power to beleeve , whatsoever is required to be beleeved , ro. 10. 17. john 5. 39. psal. 119. 9. 98 , 99 , 104 , 105. rom. 3. 24. & 4. 16. gal. 3. 2. q. can it stand with the iustice of god to require persons to beleeve with penalties annexed thereunto , seeing it is not in their power by nature ? a. yea , see in the matter of free conveyance of power is offered in the covenant of grace , which would be conveyed thereby were it not opposed , acts 13. 46. or despised , acts 7. 51. rom. 2. 4. heb. 10. 29. or neglected , as , heb. 2. 3. and in many other places of scripture it appeares . q. but whether doth it not follow from hence that gods grace is subiected unto man , whether he will oppose , despise , or neglect the same yea or no ? true , so far as to leave man inexcusable for so doing , seeing the opposing dispising , or neglecting is wholy mans evill work , but not so , but that the receiving , esteeming , or improving the same power must be considered to proceed from the covenant it self originally , and not from man , it must needs therefore be attributed to god only , who proportioneth the dispensation thereof effectually according to his own decree of election . q. ought every one to beleeve then that christ dyed for all the sins of all ? a. yea surely , or else how shall each person beleeve he suffered for their sins ? ob. but it seems incongreous , that one should be required to beleeve what christ did for others ? a. not so , for if the benefit of christs sufferings be to be preached unto others , it is then necessary to beleeve what we preach for truth , to be truth , and that to them to whom we preach the same . and secondly , if there be nothing to distinguish me from others , as the truth is , before faith ther is not , then the question is , if he have not suffered for all , how shall i find that he suffered for me ? but if he hath suffered for all as the truth is he hath . heb. 2. 9. then i beleeving that doe necessarily believe that he suffered for me . ob. but if this be saving faith to beleeve that ch●●st suffered for all , then who is it but will be saved ? for all men will say● that christ suffered for all . a. not so , for all that object to the contrary do not say it . secondly , all that do say it , do not truly beleeve it ; and whosoever do beleeve it , do necessarily beleeve that there is the matter of eternall death in all , 2 cor : 5 : 14 : and do necessarily beleeve an infinite love extended to all , iohn 3 : 16 : and all persons thus beleeving will necessarily be constrained to love god , and all things according to god , 2 cor : 5 : 14 , 15 : 1 iohn 4 : 10. 14 , 19 : 〈…〉 sts yo● is easie in the nature of it , mat. 11 : 3● : and that is it that makes it most hard and difficult to our nature , mat. 7 : 14 : foolishnes to the learned grecians , & a stumbling block to the iewes who cannot endure , that the unlearned vitious publicans and harlots should be free by the grace offered in the gospel , luke 7 : 39. & 15 : 2. by their beleeving that christ suffered for all , should therby only be saved . ob. but it sufficeth to saving faith , that christ be beleeved to be the son of god , and was sent and came into the world to save sinners indifinitely though not al ? a not so , if any be excluded : because that takes away certainty of faith from any in respect of christ , for if any be excluded , i may be the person as soon as any other , and i have no ground to the contrary . ob. but i may be certain if i beleeve ? a. this is to make the foundation of faith to stand in my beleeving , and not in christ & also to make my first believing without any certain truth to ground it self upon , and is a supposition of an impossiblity , ( to wit ) of a firme beleeving that which cannot be known whether it be true or not : wheras on the contrary it being a revealed truth , that christ did cast death for every man , heb. 2. 9. each person hath a ground in that word of truth to beleeve , that he dyed for him , and none hath any excuse that doth not beleeve it . q is this then the subject matter of the gospel , that christ hath required to be preached to the world : to wit , that christ suffered for all the sinnes of al . a. yes surely , for without this no man hath any thing to preach to the world , no gospell of glad tydings , no remission of sins , no doctrin of reconciliation , no grace ●peace at all . obj. but it may be preached that christ dyed for beleivers , a. that is no glad tydings to the world , which do not yet beleeve : neither wil such a doctrine work faith , whereas christ hath appointed a gospel of remission of sins by his death to be preached to the world , to the begetting of persons to the faith of that truth , rom. 10. 14. 17. & 1. 16. & 16. 26. secondly , such a doctrine doth suppose persons to be beleevers before christ dyed for them , or at least before it may be preached unto them , that christ dyed for them , & so by consequence before there be any thing to be beleeved : & so by the same consequence impossible there should be any beleever , for how shall they beleeve on him of whom they have not heard , rom. 10. 14. obj. but men must first feare god , or have some work of god wrought in them , acts 13. 26. before it may be lawfull to preach the gospel to them . a , not so , for then it cannot be said , that any are begotten by preaching , if persons must have a life & being in godlinesse before : which is contrary to these scriptures , i●m . 1. 18. 1 cor. 4. 16. 1 pet ▪ 1. 23. secondly , then it is unlawfull to preach the gospel to all nations , even to them that doe not feare god , which is contrary to these scriptures , mar : 28 18. mar. 16. 15. acts 8 5 & 9 29 , & 13. 45. 46. 50. and 17 32. and many other . thirdly , the meaning of acts 13 : 26 , is but to distinguish the proselites from the naturall iewes by the appelation of fearing god : and when he saith , to you , that is you jews , both by nature & religion , to you in the first place accordiug to the commission of christ , luke 24 47. as therein offering mercy to them , and they re 〈…〉 sing the same , were left inexcusable : as , ver. 40. 41 , 45 46. q. but how is it proved that the subject matter of the gospel required to be preached to the world , is that christ suffered for the sins of al ? a. first , because christ and the prophets and apostles did so teach , isa : 53. 6. john 1 : 29 & 3. 16 , 17 : & 6. 51 & 12. 47. 48. 1 cor : 153 , 2 cor. 5. 14 , 15 , &c. secondly , christ required them so to preach , mat : 28 18 ; 19 : mar : 16. 15. luke 10. 5. & 24. 47 : rom : 16. 26. thirdly , the saints are commended for beleeving so , iohn 4 44. 1 iohn 4 14. fourthly , because it is a condemning sin in any hearing the gospel not to beleeve so ( to wit , that christ dyed for their sins , joh. 3. 18 , 19 & 12. 47 , 48 & 16 : 9 : 1 iohn 5. 10 : q. but why is such a doctri●● required to be preached to the world ; to wit , that christ suffered for all the sins of all ? a. for the working of the beleefe thereof in all , in whom the doctrine prevaileth , and for the inexcusablenes of the rest , 2 cor. 2. 14 , 15. 16 & 4 , 3. 4 : & 6. 1 , 2. & 10. 4 , 5 , 6. 2. thes. 1. 8. & 2. 10. heb. 2 , 3. q but will it not from hence follow , that man hath free-will ? a. no surely , for if the gospel must work faith , then it flowes not from the inclination of the will , but from the gospels inlightning the under standing , ephes. 4. 20 : 23. gal : 3. 2. rom 1. 16 , 17. & 10 : 17 : and as for the inexcusablenes of the rest which doe not beleive , it doth not betoaken a freedome of wil to beleeve , but doth bewray a blind mind , and an hard heart , and a rebellious disposition , that will not beleeve the truth , though it be declared unto them , acts 13. 41. iohn 5. 40 , 44. ephes. 4 : 18 : rom : 2 : 7 , 8 , 9 : q. have not all persons a rebellious disposition to the beleeving of the gospell ? a. yes surely , untill the preaching of the gospel prevaile , and then , and by that meanes the rebellious disposition is cast down & subjected , and the persons brought unto the obedience of christ , 2 cor. 10. 5. and when it prevailes not , it heaps up vengeance against the disobedient , ver. 6. q. but hath god elected some persons before the world began , which only shall be saved . a. yea certainly , rom. 8. 30. or else the events of things in time should come to passe , without or by some other ordering cause then the councell & decree of god , which were impiety once to imagine . q. but doth not the doctrine of christs dying for all contradict this doctrine ? a. no surely , because it is the means to worke faith effectually in the elect according to the eternall decree , 1 thes. 1. 4 , 5. rom. 8. 30. and to leave the other absolutely inexcusable in the effecting their own destruction by their refusal to beleeve in the sufferings of christ preached and that accoring to the same eternall decree , 1 pet. 2 ▪ 8. iude 4. rom. 8. 33. q. why then it seems , that christs suffering for all the sins of all ought freely to be preached to all , and not to be limited by any consideration of the doctrine of election ? a. surely that must needs be so , first , because it is the commission of christ , mar. 16. 15. secondly , because we doe not know who is elected no otherwise then by the event . thirdly , because it is as true doctrine to them that are not elect , as to the elect , whether they beleeve it or not . fourthly , because god hath his end in christs suffering for the sins of all , and in the doctrine thereof to all as well when it is not beleeved , as when it is beleeved , luke 2. 34 1 cor. 23 24 2 cor : 2. 14 , 15 , 16. 1 pet. 2. 6 , 7 , 8 , 9. fiftly , because else it is not a direct meanes to work faith in any at all . sixtly , because else unbeleevers ▪ are not by that meanes left inexcusable . ob. but if this be the doctrine and faith to be preached , and beleeved , may it be concluded from hence , that none have saving faith but those that beleeve this doctrine ? a. it is certaine , there is no saving faith without beleeving in the sufferings of christ ; neither have any true ground to beleeve that he suffered for them any otherwise , then he is declared in scripture to have suffered for all ; yet here we must distinguish , some do not so distinctly understand it to build their faith upon it as others do , who therfore have a weaker faith then others have : ye● this is out of all doubt , that no saving faith stands in opposition to it , though some persons weak in the faith possibly may 〈…〉 ▪ ob. but some persons who do appeare very godly doe oppose it ? a. true , but many persons who do appear very godly are not so indeed . secondly , many godly persons are enemies to the truth , and to themselves too , mat. 16. 22 , 33. mar. 8. 33. thirdly , such opposition proceeds not from their faith , but from their ignorance and sinfull corruption . question . but may we safely beleeve that christ suffered for the sinne of all , and so for us , and therein our own salvation , before we know whether we bee elected or not ? a. yea surely , for so we are directed , rom : 10. 6 , 7 , 8 , 9. and yet neverthelesse by this call of god to this knowledge & beleife , we may be sure that he hath chosen us unto salvation . rom. 8. 30. q. but why is this belief required ? a. that we may thereby partake of union with christ , and thereby reconciliation , adoption , iustification , sanctifica●ion , and glorification , ioh : 1. 19 : gal : 2 : 16 : 2 cor : 5 : 20 : gal : 3 : 26 : rom : 8 : 28 : 29 : 30. acts 26 : 18 : & 10 : 43 : & 15 : 9 : eph : 3 : 17 , 18 : q : are not the elect iustified before they doe beleeve ? a : no surely for they are without christ strangers from the covenant , without hope or god in the world : dead in sinnes : children of wrath as well as others : in a state of condemnation : john 3 : 18 : eph : 2 : 1 : 3 : 12 : ob but the scripture in many places doth manifest iustification to be by the blood of christ , and doth not mention fai 〈…〉 rom : 3 : 24 : & 5 : 9. 18 , 19 : rev : 1 : 3 : heb : 9 : 14 , 26 : 1 john 1 : 7 : ephes : 1 : 7 : and besides , faith is a beleeving of remission of sinnes , and consequently iustification , which therfore must be before the beleeving of the same . a. true it is that the matter of our iustification is the blood of christ shed for all , to be beleeved by all : and faith hath no other obiect : but yet he that beleeveth not his own iustice and life in the death of christ shall never see light , but the wrath of god abideth on him : ioh. 3. 36. and we are justified by faith : not without : rom. 3. 28. & 5. 1. gal. 2 16. nor yet before we beleive , for it is counted for righteousnesse , not another thing : ron. 4. 3 , 5 9 11 , 12 , 16. 13 , 22 , 24 , gal. 3 , 6 , 7 , 8 , 9. 11 , 14 , 22 , 24 , 26. and the reason is because by it only we partake of christs death and sufferings ▪ joh. 1. 12. & 3. 14 , 15 , 16 , 17 , 18 , 19 33. 36 , & 8. 24. & 3. 11. 25. 36. & 12 , 46 , 47. 48. joh. 16. 9. q. but are not the elect justified in the purpose of god from all eternity ? a. no more then they are called and glorified from al eternity , and that is only predestinated and appointed from all eternity to be called & justified in such a time , and by such a meanes as faith in christ-rom . 8. 28 , 29 , 30. eph. 1 , 4 , 5. & 2. 8. 2 thes. 3. 13 , 14. and therby preserved to glory in the end . here we must distinguish betwixt the decree of god and the execution of the same decree : the appointment to do a thing , and the doing of the same according to appointment : god did appoint for to justifie his elect in time , and when the time is come , god doth accordingly effect the same by giving them faith , therby making them partakers of union with christ , and therby of reconciliation , adoption and justification . q. but when persons doe ( according to the gospel ) beleive that christ suffered for all the sins of all , and so for them : by which faith they partake of , or are one with christ , and thereby of reconciliation , adoption , and iustification : doth god require any further means to be by them used tending to salvation , yea or no ? a. yes surely , because it is necessary that this beleife be preserved & encreased , and the fruits therof : and the power of sin mortified , which is done by degrees . 2 pet. 3. 18. 1 thes. 4. 1. 10. and god hath appointed means to be used for that purpose by the saints . q. what meanes is that ? a. surely the preaching and hearing of gods word , which is as necessary for edification as for conversion : and the administration of the sacraments , and prayer , and the discipline of the true church : all which ought conscionably to be used according to gods word by al true believers as the meanes of perseverance and encrease of faith , until we come to the end of our faith the salvation of our souls . 1 pet. 1. 9. eph. 4. 12 , 13. matth. 26. 28. acts 2. 38 , 1 cor. 5. 5. six propositions , for doctrine agreed on as a necessary foundation , without which we at first did not begin the practice of baptisme . first , that iesus christ gave himself a ransom for all men , 1 iohn 2. 2. 2. cor. 5. 15. rom. 5. 18 ▪ heb 2 , 9. secondly , that remission of sins ou●●t to be preached to all men , luke 24 47 & 10. 〈…〉 & 2. 10. acts 10. 36. & 13. 38. eph. 2. 17. mar. 16. 15. thirdly , that every one ought to beleeve the forgivenes of his sins through iesus christ , rom. 3. 25. acts 3. 26. 1 john 5. 10 , 11. mar. 1. 15. acts 17. 30 fourthly , that no man hath power by nature to beleeve in christ . eph. 2. 5. 8 ▪ 10. 1 cor. 2. 14. phil. 2. 13. john 6. 44 , 65. rom. 8. 8. fiftly , that nothing can be done by us , to cause god to chuse us . john 15. 16. rom. 11. 5 , 6. 7 , chap. 9. 11 , 15 , 16 , 18 , 20 , 23. 1 cor. 1. 27 , 28 , 29. 1 cor. 3. 5. sixtly , that whosoever hath precious faith are give served by the power of god to salvation , 1 pet. 1. 3 : 4 , 5. joh. 13. 1. rom. 8. 39. ier , 32. 40. john 5. 24. finis . the freeness of gods grace in the forgiveness of sins by jesus christ, vindicated. against the doctrine of mr. fergusson, in his sermon preached at the morning lecture, the fifth of august 1668. in a letter to a friend. by h. w. a lover of the truth that is according to godliness. h. w. 1668 approx. 46 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a67000 wing w35 estc r217619 99829277 99829277 33714 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. a67000) transcribed from: (early english books online ; image set 33714) images scanned from microfilm: (early english books, 1641-1700 ; 1940:13) the freeness of gods grace in the forgiveness of sins by jesus christ, vindicated. against the doctrine of mr. fergusson, in his sermon preached at the morning lecture, the fifth of august 1668. in a letter to a friend. by h. w. a lover of the truth that is according to godliness. h. w. 19, [1] p. printed for j. j. and are to be sold at william crooks, at three bibles near temple bar, and at peter parker's in billeter lane, london : anno 1668. "mr. fergusson" = robert ferguson, who replied to this tract in an appendix to: justification onely upon a satisfaction. the title of the sermon which provoked the controversy has not been traced. reproduction of the original in the exeter college library, oxford university. 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 ferguson, robert, d. 1714 -controversial literature -early works to 1800. grace (theology) -early works to 1800. forgiveness of sin -early works to 1800. 2008-01 tcp assigned for keying and markup 2008-02 spi global keyed and coded from proquest page images 2008-03 emma (leeson) huber sampled and proofread 2008-03 emma (leeson) huber text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the freeness of gods grace in the forgiveness of sins , by jesus christ , vindicated . against the doctrine of mr. fergusson , in his sermon preached at the morning lecture , the fifth of august 1668. in a letter to a friend . by h. w. a lover of the truth that is according to godliness . rom. 3. 24. being justified freely by his grace , through the redemption that is in jesus christ . col. 1. 14. in whom we have redemption through his blood , even the forgiveness of sins . prov. 12. 15. he that justifieth the wicked , and he that condemneth the just , even they both are abomination to the lord. london , printed for j. j. and are to be sold at william crooks , at three bibles near temple bar , and at peter parker's in billeter lane , anno 1668. my friend , being the other day in your company , you told me of your being the fifth instant at the morning lecture , where ( as you said ) a great company of well disposed people were assembled to hear : i was glad to hear it . then you gave me to understand that one mr. fergusson there preached at that time from heb. 2. 10. and you also gave me in writing an account of his sermon , desiring me to peruse it . sir , your paper i return with many thanks , and therewith also a few animadversions upon the sermon , which you may read when your leasure permits you . there are three faults inexcusable in a preacher , as all do acknowledge , for it is in it self most evident . first , to propose a text out of the holy scriptures , and thence to draw doctrines which are true in themselves , but which the text affords not . this is one way of prophaning the word of god , and of doing the work of the lord negligently . but , secondly , it is a greater fault , and much more to be lamented , when such doctrines or theses are grounded upon a text of scripture , which are so far from being rightly drawn from that text , that they are deducible from no other text , being such doctrines as contain not the truth in them , but are false , and therefore contrary to the scriptures of truth . but , thirdly , the fault is then greatest and most of all to be lamented , when the doctrines or articles proposed as from a scripture , are not meerly false , and errors of a mean import , but are false in matters of high concernment in faith or manners . these three things , sir , came to mind by the unhappy occasion of your preachers sermon , whom i may charge , though not with the first of those faults , ( for he was not so little unhappy , as to preach truth from a text that reach'd it not to him ) yet i may charge him with not onely the second ; but the third also : for alas ! ( i grieve to speak it ) he preach'd such a doctrine , which greatly reflects disparagement upon almighty god , in respect of his goodness , wisdom , and power , and therefore must needs have much of malignity in it , how devout soever the preacher may seem to be . now that you may not think me to be rash and inconsiderate in thus charging that gentleman , give me leave to evince by a few words the truth of the charge . i pray consider his text , and his doctrine grounded thereon . the words of the text are these , for it became him for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the captain of their salvation perfect through sufferings . his doctrine was this ; that there was no other way imaginable or possible , whereby god might forgive sins , but by a full and plenary satisfaction made to his justice by the death of his son. he branches this doctrine into three propositions ; which are these , 1. that it is not possible for god to pardon sin and save sinners , without satisfaction to his justice . 2. that it was impossible to obtain satisfaction by any other way but by christ . 3. that christ hath given god a full and plenary satisfaction , and thereby made way for the bringing of all those sons to glory that the father and he agreed about when he undertook this work . now consider ( i pray you ) seriously whether any man but one that is first prepossess'd with such an opinion , could have drawn such a doctrine from that text. the terms i am sure are at a vast distance . the text saith , it became him for whom are all things , &c. now suppose that to be in the text which is not , viz. that christ made satisfaction to the justice of god for mens sins , in mr. f's sence ; it will not follow from this , it became god , &c. first , that it was impossible to have been otherwise ; for mr. f. knows well enough , that though god cannot chuse good or evil , yet he may chuse this or that good ; so that when it is said , that such or such a thing becomes god , it doth not follow that the omission of that , and the chusing of another , might not also have become him . it did well agree with the wisdom and goodness of god , to make the captain of our salvation perfect through sufferings ; but what are we , poor silly worms , that we should hence conclude , that the wisdom of god could have found out no other way for his goodness to appear unto us in ! let us be thankful for this that he hath done , and admire his wisdom in it ; but let us not by our wisdom set bounds to the onely wise god. however , let us not do it , grounding upon a text that will not justifie us therein , as this preacher doth . but secondly , how doth it arise from this text , that christ made full satisfaction to the justice of god ? the text saith , — to make the captain of their salvation perfect through sufferings . as if for god to make christ perfect through sufferings , and for christ to make satisfaction to the justice of god were all one . whereas , for god in bringing many sons to glory , to make the captain of their salvation perfect through sufferings , seems plainly to imply no more but this ; to make the captain a perfect and compleat captain or leader . 1. by making him to be to his souldiers or followers , those believers he was to bring to glory , a pattern in doing , in suffering , and in receiving of glory . 2. by making him to have pitty and compassion towards them in all difficulties and sufferings , through having experience of the same himself . 3. and lastly , by giving him power to supply them in the way , and give them glory at the end , inasmuch as by his sufferings he came to sit down at the right hand of god. if any man of a more refined wit than ordinary , can draw any thing more from these terms , yet i perswade my self , that no man will ever be able to convince an impartial hearer , that christ's being made perfect through sufferings , is , christ's making full satisfaction to the justice of god. but if this proposition be not to be found in the text , much less the other two ; that it was not possible for god to pardon without a satisfaction , and that no other could do it but christ . now having shew'd you , that his doctrine is not in his text , nor deducible from it ; i shall shew you in the second place that it is false , and therefore not deducible from any text , but contrary to the scriptures . but to make good this charge , it would behove me to write a large volumn , if i should disprove all the frivolous arguments that are wont to be brought for the maintaining it , but i intend only a short letter , and therefore shall content my self , 1. to shew you the contradiction of this doctrine to it self , and to the holy scriptures . 2. to vindicate those scriptures , or the chief of them he brings for proof , from giving countenance to his doctrine . and , first , that it is contradictory to it self and the scriptures , observe two clauses in it ; one is , making full satisfaction to the justice of god ; the other is , god's forgiving sins . to make full satisfaction to the justice of god for sin , is in this preacher's sence , to bear all that punishment which is due to men for their sins in their stead . to forgive sin , is , according to the apostle paul , ( rom. 4. 7 , 8. ) not to impute sin , or to deal with the sinner as if he had not finned . but now every one may perceive that these two are contradictory ; as , to bear all the punishment due to sin , and to bear none of the punishment due to sin . to exact of the sinner or his surety ( as they speak ) all the punishment which he owes ; and , to exact neither of the sinner nor his surety any thing that he owes : for whether the sinner himself or his surety bear the punishment of his sin , sin is in that case imputed . if these be not flat contradictions , i know not what are ; for the terms in the affirmation and negation , are taken in the same sence and latitude : so that for any one to say , that god could not pardon mens sins till christ had made full satisfaction to his justice , is alike as to say , the king cannot pardon a rebel without punishing as the law requires ; forasmuch as to pardon , is , not to punish as the law requires . and this is so clear and evident , that in all other cases save in this , even the asserters of this opinion do easily perceive the absurdity : which of them having committed an offence , deserving death by the law of the land , would account himself pardoned , if all that punishment were exacted that the law required ? in debts of money , which may be transfer'd from one to another , which of them would account himself forgiven a debt of an hundred pounds , if he himself , or any other paid it in his name ? what an empty vain word would forgiveness be at this rate ? pay me all you owe me and i will forgive you , is either a senceless or cruel saying . what! must we be absur'd onely in our faith ? must absurdities there be reputed for mysteries ? why not believe the papists then , when they assert the bread to be flesh , and say it is a mystery ? nay , much rather believe them than these , for they have the words of scripture on their side , but these have not , save ill-forg'd premises . thus you may see this doctrine is contradictory to it self , as much as punishing and not punishing , exacting a debt and not exacting it , are flatly contradictory . that it is contrary to the scripture , is proved by the same labour , for every thing absurd , and contradictious to it self , must needs be contrary to the holy scriptures . but more particularly , 1. it is contrary to all those scriptures that speak of god's forgiving , or pardoning , or remitting our sins through jesus christ , or through his blood. and i think i need not tell you , the scriptures are full of such . will it not be impertinent to name a few among so great a number ? nay , is it not the main purport of the gospel , to shew that god forgives us our sins by jesus christ ? john baptist the fore-runner of christ , — preaching the baptism of repentance for the remission of sins , luk. 3. 3. christ himself taught us to pray , forgive us our debts , as we also forgive our debtors , mat. 6. 12. & v. 14 , 15. for if ye forgive men their trespasses , your heavenly father will also forgive you . but if ye forgive not men their trespasses , neither will your father forgive your trespasses . will any man be beholden to us for forgiving his trespasses , when we have receiv'd full satisfaction , as much to a tittle as the law allows ? or , dare we say , we immitate god , when we do not pardon them any thing , except we have our due to a doit ? might not the servant in the parable ( mat. 18. ) have excus'd himself for his severity to his fellow-servant by this doctrine ? for his lord said , v. 32 , 33. o thou wicked servant , i forgave thee all that debt , because thou desiredst me ; shouldst not thou also have had compassion on thy fellow-servant , even as i had pitty on thee ? might he not have replyed , lord , thou didst receive a full and plenary satisfaction for me , but i received no satisfaction for him , and therefore thy example is no argument in this case ? is not this to clude the most plain and excellent precepts and arguments in the gospel ? christ saith in the institution of his last supper , mat. 26. 28. for this is my blood of the new testament [ marg. covenant ] which is shed for many for the remission of sins . he doth not say , for the satisfaction of divine justice ; for the bearing the punishment of your sins : for what hath a covenant or testament to do with satisfaction , or punishment for sin ? and after his resurrection , he said unto them , [ the diciples ] thus it is written , and thus it behoved the christ to suffer , and to rise from the dead the third day : and that repentance and remission of sins [ not satisfaction for sins ] should be preached in his name &c. accordingly the preachings of the apostles and evangelists are full of this doctrine of remission of sins . see a few , act. 2. 38. ch . 3. 19. ch . 5. 31. ch . 10. 43. ch . 13. 38. 2. this doctrine of christ satisfying the justice of god by bearing the punishment due to their sins , is contrary to all those scriptures , that attribute our remission or salvation to the grace , mercy and kindness of god : for what is more contrary to mercy than punishing the miserable to the utmost ? what is more contrary to grace , than to give nothing but what one is paid for ? what more opposite to kindness or goodness , than exacting all that strict justice may require ? now the name of the lord is proclaimed , exod. 34. 5 , 6 , 7. the lord , the lord god , merciful and gracious , long-suffering and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression and sin ; ( here it follows , that i may take notice of it in my way , because the preacher urges it to prove that god cannot forgive sin without satisfaction ) and that will by no means clear the guilty . i pray friend , consider this text that is cited by us both , and that upon a contrary account , and see if it can possibly be meant by the lords not clearing the guilty , after his being merciful , gracious , &c. that he will indeed pardon sin , when he hath taken as much punishment as the law requires , but he wil by no means bate any thing of that . as if the lord were very gracious and merciful , because he takes no more than the law allows . o wonderful mercy , that this preacher attributes to the most merciful lord god! see psal . 103. 8 , 10. the lord is merciful and gracious , slow to anger and plentious in mercy . he hath not dealt with us after our sins , nor rewarded us according to our iniquities . but according to this gentlman , god must reward every one according to his iniquities ; for every one must bear the full punishment of his sins , either in his own person or in the person of another . see v. 13. like as a father pityeth his children , so the lord pityeth them that fear him . that is , if the lord can get any body to be punished in their stead , and make full satisfaction to his avenging justice , then they shall go free . see also jer. 3.12 . joel 2.13 . jona . 4.2 . or shall i transcribe a great part of the bible to this purpose . i cannot omit to mind you of our lords precept , luk. 6.35 , 36. where he saith , love ye your enemies , and do good and lend , hoping for nothing again : and your reward shall be great , and ye shall be the children of the highest : for he is kind unto the unthankeful and to the evil . be ye therefore merciful as your father also is merciful . is god kind to the unthankful and evil ? how comes it to pass ? according to this gentleman , either christ or some other made satisfaction for them , or else i know not how it could be . 2 cor 1. 3. god is called the father of mercies . in that prophesie , luke . 1. 77 , 78. to give knowledge of salvation unto his people by the remission of their sins , through the tender mercy [ marg . bowels of mercy ] of our god. the great reason of the blessings of the new covenant is this : for i will be merciful to their unrighteousness , and their sins and their iniquities will i remember no more . heb. 8. 12. i would sain pass from this matter as obvious to every one , but that text in jam. 2. 13. will not let me go . for he shall have judgement without mercy , that hath shewed no mercy : and mercy rejoyceth against judgement . where you may observe that mercy is opposed to judgement or satisfaction of justice , and that gloryeth against this . whereas were this gentlemans doctrine true , judgement would glory against mercy . that this doctrine of full satisfaction to avenging justice ( i say ) is contrary to all those sriptures that attribute our remission or salvation to the grace of god : me thinks i should not need to cite texts in this case to such as profess to live under a covenant of grace , and commonly suspect every thing that is but said to lessen the grace or favour of god. but give me leave to mention one or two among a multitude . and that of the apostle to the ephesians , ( ch . 1. 7. ) doth first present it self , in whom we have redemption through his blood , the forgiveness of sins according to the riches of his grace . here forgiveness of sins is ascribed to the riches of gods grace , though it comes through the blood of christ . would it have bin any such rich grace for god to let men alone after he had punished their sins to the utmost ? see col. 1. 14. a parallel place to this in eph. i. in both which you may note that redemption is expounded by remission of sins . see also rom. 3.24 . being justified freely by his grace , through the redemption that is in jesus christ . how justified by grace or savour , if by a full satisfaction ? o , you will say ; because god gave christ , and procur'd him to make this satisfaction . but suppose that could be ; how then justified freely or gratis by his grace , if he received a ful satisfaction ? can a man be said to deliver his imprisoned debtor freely or gratis by his grace out of prison , and from his obligation , though he procure another to pay him the mony ? sure mr. f. would not think so , if he were that captive debtor and so deliver'd . and this apostle in the next chap. rom. 4. 4. and 11. 6. argues the opposition between grace and debt , and grace and works , shewing that they mutually destroy each other ; so that if god received full satisfaction , he is obliged in justice , as this preacher saith , to take no more ; and our justification accordingly will be no longer of grace , but of debt . — thus this preacher doth unawares destroy the grace of god , while he preaches up a penal satisfaction of justice . now i might proceed to other scriptures and arguments to which this doctrine of satisfaction is contrary : but i am writing a letter , and perhaps i may have occasion to produce some of them by way of answer to some of his argumentations . and i shall as i go along , prove against him that which i proposed in the beginning , as the third and greatest fault in a preacher , namely , that his doctrine is not only false , but false in a matter of high comcernment in the faith of a christian . and first i take notice he argues from gods threatnings that there must be a satisfaction : but he allows this satisfaction to be made either by the criminal or by his surety . but i would fain have him to shew me that threatning of punishment , that may be satisfied either by the party offending or his surety . to adam he saith , in the day thou eatest — dying thou shalt die , gen. 1. 17. and , cursed is every one that continueth not in all things , &c. deut. 27.26 . & cal. 3.10 . the soul that sinneth it shall die , ezek. 18.4 . here is no mention of a surety . let him that addeth , or its surety , take heed of the curse denounced against him that adde●● or diminisheth &c , but perhaps he hath a surety that can and will bear it for him . 2. he argues from the congruity of it to the righteousness , wisdom and other attributes of god , to pardon sin upon a full compensation . he cites rom. 3 . 25 , 26. — that he might be just . but we have seen already in the 24. vers . of that chap. that the justice there meant , is such as consists with justifying gratis and therefore without a full compensation . 3. he argues from the holiness , purity and righteousness of the nature of god to the necessity of the punishment of every sin . but he doth here again take the boldness of adding a surety , for the bearing of this punishment . i beseech you my friend , make a stand , and tell me , supposing such a nature in god as obliges him to punish every sin , whether that nature can be satisfied with the punishment of another that is innocent instead of him that is guilty ? and again , whether that holy nature of god doth not oblige him as much not to punish the righteous , yea though he be willing , as to punish the guilty ? he saith , he cannot see how it was consistent with the righteousness of god , to punish an innocent , if he could have saved sinners without it . o wonderful righteousness of god , that obliges him to punish an innocent person , because he cannot pardon freely the least sin ! an innocent person did i say ? you must suppose that this person is of equal worth to a whole world of innocent persons ; and then you must suppose that god is necessitated from his nature to punish eternally this whole world of innocent persons , if he will save from eternal punishment a few guilty persons . this may seem strange , but if you consider it , you will find it full of truth ; for it is suppos'd , even by this preacher , that christ did as much in the bearing of the punishment of mens sins , as if the whole world of sinners should have been punished eternally . now it follows clearly , that if you suppose the surety to have been righteous men , and not jesus christ ; there must have been a whole world of such righteous men to have suffer'd eternally , to have done that which christ did in satisfying for mens sins . i know , they that receive this doctrine from the pulpit , are wont to consider the sufferings of christ as the sufferings of a few hours , but they ought to consider them as equivalent to eternal sufferings : they ought also to consider them , not only as the sufferings of a single person , but of as many persons as it is possible may be saved by him , or rather , of as many as they are of worth to save , which are , they say , all the world , and more if more there were : and then let them if they can ascribe such a nature as this to the most merciful and just god. o , whither doth error drive men ? here perhaps they will argue , that it was the single manhood only that suffered , it was the godhead that supported it , and gave weight and vallue to the sufferings ; but the god-head cannot suffer . but what is that to say , but either to confess the charge i have laid against that doctrine , or else to make the satisfaction childish and ludicrous . for if the satisfaction given by christ be real and something distinct from what god had before , then it contains all that horrible cruelty i have spoken of ; if it be not real nor distinct from what god had before such satisfaction given , then it is childish , giving with the one hand , and receiving with the other , or putting the thousands of pounds of his own godhead into the scale with the penny of the manhood , ( as i may so say ) to make up a full satisfaction or payment ; who that considers it can bear such a doctrine ? he goes about to prove the necessity of punishment of all sin from two considerations ; first , from the nature of sin to which punishment is due without any determination of god. that he that doth ill should suffer ill , is not so much ( saith he ) from the will of god , as from the nature of ill . but then , 1. how comes it to pass that this punishment is not inflicted upon him that doth the ill , but upon another ? doth not his bringing in a surety here , overthrow his reason ? if sin require to be punished , it is in him that doth the evil , not in another ? but , 2. suppose sin doth in its own nature deserve punishment , yet this doth not necessitate god to punish every sin : for we men , although we have a natural right to our limbs , and he that maim's us deserves punishment for so doing , if there were no positive law to that purpose , notwithstanding he that is so maimed may forgive him that offence . so he that sins , gives god a right to punish him , but god may dispense with his right , if he please , or else he were more impotent than we contemptible worms . he saith , we may observe throughout the bible that the principle by which god punisheth sin , is the righteousness of his nature , so that it is against justice in him not to punish : and he cites , 2 thes . 1 , 6 , 7. it is a righteous thing with god to recompence tribulation to them that trouble you , and to you that are troubled , rest . here we see it is as wel righteous to recompence to them that are troubled , rest , as to recompence tribulation to them that trouble . but is that also from the necessity of god's nature , and not from his gracious will , and merciful determination ? again , saith he , the necessity of sins punishment is argued from the heathens having a sense of it without divine revelation . but did not the same light in the heathens teach them , that god was merciful and gracious , pardoning sin without a satisfaction or full punishment ? the ninivites did not believe that god either by the necessity of his nature or threatning was oblig'd to punish . who can tell ( say they , notwithstanding an absolute threatning ) if god will turn and repent , and turn away from his fierce anger , that we perish not ? jonah 3.9 . and in vers . 10. it is said , and god saw their works , that they turned from their evil way , and god repented of the evil that he had said that he would do unto them , and he did it not . what ? did he inflict this evil upon some other that should bear it in their stead ? where is this necessity of his nature , or veracity of his threatnings , obliging him to punish every sin ? he saith , it would render all laws ludicrous , if the breach of them should not be punished . and will not all men hate and abhor that government as cruel and tyrannical , where every the least breach of the law must certainly be fully avenged ? do not all governors forgive offences which they might punish , and that with great applause of their clemency , and as that wherein they do most of all resemble god the great governour ? but are therefore all the laws in the world ludicrous ? but he will make us amends for this intollerable severity , by an execrable cruelty , and that is , by substituting one who is in respect of his worth aequipollent to so many , or so many hundreds rather of innocent persons as are needed for sureties , to suffer this punishment instead of the offenders . but how contrary is this to the reason of punishment , and to scripture ? which though it sayes that christ was made a surety of a better testament , ( heb. 7. 22. ) yet never our surety , much less to bear punishment in our stead . and here he cites ( indeed in a quite contrary sence to its true meaning , so strangely impertinent are his proofs ) gen. 18. 25. shall not the judge of all the earth do right ? for abraham urges this against god's destroying the few righteous with the many wicked ; but mr. f. urges it for the many righteous , or of one equivalent to many that a few wicked may go free . this is the natural righteousness of god the judge of all the earth , which he preaches . the phoenicians and carthaginians sacrificing a few men , or some of their children in the behalf of the whole people , seems to come short of this in cruelty and unrighteousness . now he comes to his second proposition , that it was impossible for satisfaction to be made any other way but by christ . but having made it appear that the satisfaction he talks of is inconsistent with the nature of god , with his righteousness , mercy and grace , as they are set forth in scripture , this proposition falls to the ground , and is impertinent . onely i may observe , that in rejecting of sacrifices , new obedience and sufferings , though he cites psalm . 51. 16. for the defectiveness of sacrifices , yet he takes no notice of the next verse , where the psalmist saith , the sacrifices of god are a broken spirit ; a broken and a contrite heart , o god , thou wilt not despise . so he cites psalm . 50. 12. to the same purpose , but waves that which follows in verse 14 , & 15. offer unto god thanksgiving , and pay thy vows unto the most high. and call upon me in the day of trouble , and i will deliver thee , and thou shalt glorifie me . he doth not reject slain beasts , and burnt offerings , that he may have slain men , or such as may be eternally or infinitely punished and tormented in the stead of the guilty ; but he requires in those places sincere and hearty obedience in things morally and truly good , in place of things ceremonial and only positively good . here he tells us , that the sufferings of men cannot satisfie , because they are not infinite in weight , for men are not capable of that . they are capable of infinite sufferings in respect of length and continuance ; but that is to be alwayes suffering without ever compleating satisfaction . thus we see that the punishment laid upon christ , is according to him equal to the sufferings of men for evermore . but these men if they had been sit sureties , must have been righteous men ; so the sufferings of christ are equal to the sufferings of millions of righteous men for evermore . but how dare we say , that god , who loved his own son more than millions of righteous men , much more than millions of sinners , should yet lay upon him the punishment due to sinners , and that which is equal to the eternal sufferings of millions of righteous men , for the saving of a lesser number of sinners ? would it not even grieve a man of ingenuity to be saved ( if it were possible ) at this rate ? he saith the satisfaction is alwaies spoken of , as having been done to reconcile god. but it will be very hard , i think impossible , for him to shew but one scripture that saith so , nay that saith but that christ dyed to reconcile god to us , which is far less . how ordinary is it for men to think the scriptures speak what they would have them speak ? it saith indeed , that — when we were enemies , we were reconciled to god by the death of his son , rom. 5. 10. and that god hath reconciled us to himself by jesus christ . and god was in christ reconciling the world unto himself , not imputing their trespasses unto them , 2 cor. 5. 18 , 19. what need of reconciling him that so loved the world that he gave his only begotten son ? &c. joh. 3.16 . we come now to his proof of the main matter , ( viz. ) that jesus christ hath given the father a full and plenary satisfaction , &c. here by the way , he saith , christ hath given the father satisfaction . i desire therefore to know who satisfied the son and holy spirit . or is the son and holy spirit of a more merciful and gracious nature , so that they will pardon sin without a satisfaction , though the father cannot ? for the clearing of this proposition he saith , 1. that christ underwent what we should have undergone . and this , he saith , was in point of feeling death and the curse , an infinite punishment as to weight , though it was but short as to time : as hanging is shorter than sitting in the stocks two or three hours . he did not only undergo the death which the law cursed , but all the curse which god could put into his death . thus far he . here he cites luk. 22.44 . mat. 26. 37 , 38. mar. 14. 33. heb. 5.7 . mat. 27.46 . joh. now my friend , i pray read all these texts consideratly , & as many more as ye please , and see whether all or any of them say , that christ underwent an insinite punishment , or all the curse which god could put into his death . whereas he saith , christ swett great drops of blood , luke saith , — as it were great drops of blood . but i would ask him a question or two hereupon . 1. whether it be not part of the curse that men must bear , to know clearly and to be deeply sensible that they have no interest in gods favour , and that they never shall have any , and that god hates them with an everlasting hatred ? 2. whether a stinging and guilty conscience , as having justly deserved the curse in their own persons , be not a main ingredient in the curse which men must bear ? and if these be parts of the curse , then let him tell me whether christ when he was in an agony in the garden , or when he was on the cross , or at any other time underwent either of these ? for did he not pray to god in the garden , and call him father ? did not god send an angel to comfort him ? did he not upon the cross invocate god , saying , my god , my god , though he had forsaken him in giving him up to the power of his enemies ? and did he not then comend his spirit into his father's hands ? luk. 23.46 . are these the actions , and this the state of a man under the greatest curse that god can lay upon him ? then be comforted ye damned , for it will not be so hard with you , as is imagined ? did christ think that god hated him , when he knew he was his wel-beloved son ? and that this obedience of his in dying , should be rewarded with eternal glory ? what doctrine is this , that brings in the holy one of god , despairing of gods favour , hated of god and tormented in his own conscience with sense of unpardonable guilt ! as it necessarily follows from his assertions . he saith , it would be to lessen the courage of christ , if his agony proceeded from a foresight of his death : not considering what his text saith , that , it became him for whom are all things , and by whom are all things , in bringing many sons to glory , to make the captain of their salvation perfect through sufferings . how should christ be a compleat captain , if he did not experience as great trials , as any of the souldiers are like to meet with ? and do not many of the souldiers his followers , meet with such a sense of sufferings that are before them , as put them into an agony ? but what if he being to break the ice , to go first , to be a glorious example , met with with greater hardships and difficulties , than any of those that are to follow him ? is he not thereby the more fit to be their captain ? may there not from hence be given a good account of all the sufferings and the death of christ , that he was to be the captain of our salvation ? did it not well become the wisdom and holiness of god to give repentance and remission of sins through such a person , as should obtain this glory and power by an obedience accompanyed with the hardest sufferings ? he now goes on to tell us that christ underwent this curse in our stead . and here he cites dan. 9 . 26. rom. 4 . 25. 1 pet. 2. 24. isa . 53. which in my judgment are not the most probable prooss he might have brought for that purpose . but it being salfe that christ underwent the eternal curse , there is no place for his doing it in our stead . neither did he undergo , that which he did undergo , in our stead , but on our behalf , for our good , and that we should follow his steps . so saith the apostle peter : christ also suffered for us , leaving us an example , that ye should follow his steps , 1 pet. 2.21 . he that doth any thing in another's stead , doth it , that the other may not do it ; but christ suffered for our example , not to free us from suffering the like . christ suffered for us , so he entred into heaven for us ( heb. 6.20 . ) not in our stead , but for our good , to be a priest , and to interceed for us that we may come thither also . under this third particular , concerning what christ hath wrought for us , he talks of a price for grace , and that all grace is given by vertue of the satisfaction of jesus christ . he cites to this purpose , 2 pet. 1. 1. to them that have obtained like precious faith — through the righteousness of god , and our saviour jesus christ : whence he collects that god is bound in justice to give grace and faith , because christ hath bought it . it 's strange he should be unmindfull of the apostle paul's making grace and debt such opposites as destroy each other , and cannot have place in the same matter , of which i have soken something before . again he considers not the words he utters ; for faith is said in this text to be obtained by us , not only through the righteousness of god , but also through the righteousness of jesus christ . is christ obliged to give us faith because he bought it ? it is in the greek , faith in the righteousness of god , &c. so righteousness may be taken for the object of faith , and denotes here the saithfulness of god and christ , promising to us eternal life . these are the men that cry up the grace of god , the free grace of god : bat my dear friend , if you will be but at the pains to weigh the matter throughly , ( which alas few will ) you will perceive that their doctrine of grace rightly understood , doth quite overthrow grace . i have shewed you here how his doctrine of satisfaction is diametrically opposite to the grace of forgiveness of sins , which god did design before the world , to magnisie by jesus christ in the gospel . but he hath a pretty setch here , whereby he thinks to free himself of this charge ; and that is by telling us , ( as he doth in his application ) that the great mercy as well as justice of god , appears in this satisfaction ; because my friends ( saith he ) though god will have a satisfaction , yet he will procure it himself , be will be at the cost of it himself . o the wisdom of god in finding it out ! o that men would but consider what this means ! but men are mighty idle and popishly credulous in matters of faith. the meaning then is this : that god almighty is necessitated by his nature to execute the punishment due to all the sins of men ; for so he saith that by sin punishment became due , and being due , it became necessary to be executed ; so that god can no more pardon one sin without due punishment , than he can lie or deny himself . now it seems this necessity of his nature gave him liberty ( i know not how ) to execute this punishment upon others that were righteous , in case they had been sureties ( if any such there had been ) instead of the guilty . but there being none such , but only one , to wit , jesus christ his wel-beloved son , who was of so excellent a nature , that he could bear as much punishment in a few hours , as all the world deserved , and was not able to bear to eternity ; therefore he commands this son ( who would not disobey him ) to take upon him a humane nature , and therein to bear this infinite punishment , that so his avenging justice being satisfied , he might then justifie some part of those that had finned . this is god's procuring the satisfaction himself ; this is being at the cost of it . but let me argue with him a little : how can that be a true and proper satisfaction , which the creditor is at the cost of himself ? it is but a shew of satisfaction , when one receives but what he himself gives , or is at the cost of . and so this specious doctrine of satisfying justice , will be but a meer representation of a thing that is not real . if the creditor did receive what he did not give , then his mercy is just so much diminished . if he receiv'd all that was due , his mercy is nothing at all . you will say his mercy appears in this , that being at liberty to punish the sinner himself , or a righteous person in his stead , he chose to punish the righteous person and to let the sinner go free . this seems to have some little weight in it , but consider it narrowly . here is indeed some kindness shewn to the person of the sinner : but there is just as much unkindness shewed to the person of the righteous : but in respect to the sin , there is no mercy at all , for whether he punish the sinner or the righteous , the sin is fully avenged . and what good governour i pray , would not rather in such a case punish the sinner than the righteous ? but you will say , he rewarded the righteous for bearing this punishment . i answer , that is just as if one did owe me a thousand pounds , and i should procure another to pay me the money in his stead , and for his encouragement i tell him i will give him a thousand pounds value in somewhat else . — i say this is no real , but an imaginary and represented satisfaction . so that let him turn himself which way he will , he shall never be able to make full satisfaction to justice , and mercy in forgiveness to stand together . by all this it appears that his doctrine is false in a matter of great concernment , as that which obscures , lessens , disparages or overthrows the righteousness , goodness , mercy and grace of god in the gospel . having now finished what i intended , wherein i pray excuse me if i have been too long , and pardon the errors of haste , i will take my leave ; beseeching you to be very careful of receiving any doctrine you do not understand , especially if it seem to darken the wisdom , or any way lessen the grace of god : but cherish such principles as represent god and christ full of wisdom , grace and goodness , and so beget in you humility , love , and considence towards them . suffer not your self to be imposed upon by the bare name of mystery , nor by the multitude of those that profess any doctrine , but look whether you can find it in the holy scriptures . consider the great vanities , superstitions , yea and idolatries that have crept into the church , so that it is no great marvel if many err in this point also . let us pray that god would be pleased to vindicate the truth of the gospel from the inventions of men , that it may appear in its native beauty and loveliness . i hope you will not satisfie your self with only reading what i have wrote , but will weigh it seriously as a matter of great concernment . i shall much rejoyce to be serviceable to you in it , for i am , sir , your friend in the best bands . h. w. london , aug. 13. 1668. page 6. line 14. for impale , read impute . the position of john preston, doctor in divinity ... concerning the irresistiblenesse of converting grace de gratia convertentis irresistibilitate. english preston, john, 1587-1628. this text is an enriched version of the tcp digital transcription a55751 of text r13567 in the english short title catalog (wing p3305). 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. 46 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a55751 wing p3305 estc r13567 12254963 ocm 12254963 57361 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. a55751) transcribed from: (early english books online ; image set 57361) images scanned from microfilm: (early english books, 1641-1700 ; 157:12) the position of john preston, doctor in divinity ... concerning the irresistiblenesse of converting grace de gratia convertentis irresistibilitate. english preston, john, 1587-1628. [4], 18 [i.e. 19] p. printed by j.g. for nath. webb and will. grantham ..., london : 1654. translation of: de gratia convertentis irresistibilitate. reproduction of original in union theological seminary library, new york. eng grace (theology) arminianism. a55751 r13567 (wing p3305). civilwar no the position of john preston, doctor in divinity, sometimes mr. of emanuel colledge in cambridge, and preacher at lincolns-inn; concerning t preston, john 1654 9128 6 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the position of john preston , doctor in divinity , sometimes mr of emanuel colledge in cambridge , and preacher at lincolns-inn ; concerning the irresistiblenesse of converting grace . london , printed by j. g. for nath : webb , and will : grantham at the signe of the bear in s. paul's church-yard neere the little north doore . 1654. an exact catalogue of all the works of dr. iohn preston , sometime master of emanuel col. in cambridge . 1st . vol. in 4o . i. the new covenant , in 14. sermons , on gen. 17. 1 , 2. unto which is added four sermons on eccles. 1. 2. 11 , 12. ii. the saints daily exercise ; or , a treatise of prayer , on 1 thes. 5. 17. iii. five sermons preached before k. james . 1. the pillar and ground of truth , on 1 tim. 3. 15. 2. the new life . 1 john 5. 12. 3. a sensible demonstration of the deity , on isa. 64. 4. 4. exact walking , on eph. 5. 15. 5. samuels support of sorrowfull sinners , on 1 sam. 12. 20. 21. 22. iv. the breast-plate of faith and love , eighteene serm. on three severall texts , viz. rev. 1. 17. 1 thes. 1. 3. gal. 5. 6. 2. vol. in 4o . v. four godly and learned treatises . 1. a remedy against covetousnesse , on col. 3. 5. 2. an elegant description of spirituall death and life , on john 5. 25. 3. the doctrine of self-deniall , on luke 9. 23. 4. of the sacrament of the lords supper , on 1 john 5. 14. vi . sinnes overthrow , a treatise of mortification , on col. 3. 5. a livelesse life ; or , mans spirituall death in sinne , on eph. 2. 1 , 2 , 3. with a sermon on gen. 22. 45. 3d vol. in 4o . vii . the saints qualification ; or , a treatise 1. of humiliation , ten sermons , the first nine on rom. 1. 18. the tenth preach'd before the commons house of parliament , on numb. 25. 10 , 11. 2. of sanctification , nine serm. on 2 corin. 5. 17. 3. the cup of blessing , in three serm. on 1 cor. 10. 16. viii . the doctrine of the saints infirmities , 2 chrch. 30. 18 , 19 , 20. ix . remaines , in three treatises . 1. judas's repentance , on mat. 27. 3 , 4. 5. 2. the saints spiritual strength , on eph. 3. 16. 3. paul's conversion , on acts 9. 6. x the fulness of christ for us , a serm , before k. james , on john 1. 16. 4th . vol. in 4o . xi . life eternall , a treatise of the knowledge of the divine essence and attributes , in eighteen sermons , the four first on heb. 11. 6. the fifth on isaiah 46. 9. the other thirteen on exod. 3. 13 , 14 , 15. xii . 1. the golden scepter , on 2 chron. 7. 14. 2. the churches marriage , on ephes. 5. 32. 3. the churches carriage , on ephes. 5. 22 , 23 , 24. xiii . of the divine love of christ , five sermons on 1 cor. 16. 22. xiv . the christians freedome , on rom. 6. 14. the deformed forme of a formall profession , on 2 tim. 3. 5. the saints submission in 12o . prayers in 24o . the position of dr. preston , master of emanuel colledge in cambridge , concerning the irresistiblenesse of converting grace . it is often professed by arminius , that he attributes as much unto grace as ever any other , that there is nothing said by others concerning the efficacy of grace , which is not also affirmed by himselfe ; yea , that he acknowledges whatsoever that be thought or imagined for the opening and setting forth of the power of grace , and that therefore he is mis-reported by those that render him injurious to the grace of god , and one that attributes too much to free-will . you will finde in augustine , that pelagius professes as much concerning himselfe . and yet in the mean time , this is true , that , if arminius his opinion stand good , all this efficacy of grace , which he so much magnifies and amplifies in words , depends on the will of man , in regard that by vertue of its native liberty , it may receive or reject this grace , use it or not use it , render it effectuall or vain . neither can it be otherwise , unlesse we abolish the liberty of the will , and destroy those properties , which are inseparable from the nature of it . lest that any should suspect that i fasten upon him an opinion , which is not his , let his words be read , which may be found in a treatise intituled decl. sent . arm. pag. 181. and they are these , grace ( saith arm. ) is so described in scripture , as that it may be resisted , received in vaine , that man may hinder his assent unto it , deny to co-operate with it , and therefore an irresistible power , and working , is not to be attributed unto grace . now , if arminius in these words do not pull downe what he seemed to build in the former , let others judge . i know the arminians cavill about the word irresistible , used by calvin , and other of our divines , and cry out , that by this opinion of ours , men are turned into stocks , acting not at all in the work of conversion , but , as stones , are acted and moved by another ; yea , that men doe not believe , but god in man repents and believes . but you shall easily see how falsly these things are charged upon us , and how truly we say that arminius derogates more from the grace of god , than the jesuites ; if you will give me leave faithfully to set downe their opinions , and briefly to compare them together : for in these foure things shall my discourse consist . first , i will repeat the opinion of our adversaries . 2. i will explain our own opinion . 3. i will adde reasons for the confirmation of our opinion . 4. i will answer the objections , at least , one or two of the chief of them , whereby our opinion is opposed . as to the first , some iesuites affirme , that sufficient grace , as to means is given to all , even to reprobates ; but effectuall grace , which shall certainly and infallibly attaine its end , is given onely to the elect. if we aske wherein they place the efficacy of this grace ; they answer , not in a physicall determination of the will , but in a morall perswasion , and that not of any kinde , but congruous ( as they call it ) that is a perswasion offered with such circumstances of place , person , and time , as to which , god ( who from everlasting knowes all the inclinations of the will ) foresees the will shall certainely and infallibly yeild unto . they distinguish therefore between sufficient and effectuall grace , that is , those whom god hath chosen unto life , by vertue of that absolute decree he intends to offer unto them , not onely sufficient perswasion , but at a fit time , when he knowes that the person so called , will undoubtedly obey the call of god : but those whom he hath not chosen , to them also he offers perswasion sufficient , but not at a time so fit , and when he certainly foresees that they will not obey the divine calling . from whence we gather , that this is the opinion of the iesuites . 1. that effectuall vocation doth follow , and not precede the decree of election , and consequently , that the decree is absolute , not conditionall . 2. that the same and equall grace is not granted to the converted and unconverted ; but that which is given to the elect is alwayes more effectuall , although not in respect of it felfe , yet in respect of the suitablenesse , which it hath unto the will of the man to be converted . 3. that all to be converted , shall be certainly and infallibly converted , and that onely by the power of converting grace ; but others certainely also , and infallibly , shall not be converted , not onely because they will not , but in regard of the defect of congruity in the grace offered . which grace , although as to the substance of it ( as they say ) is sufficient , so that by the help of it men might be converted ( if they would ) yet as to the circumstances it is not sufficient , because it is not offered at a suitable time . for thus suarez : morall perswasion , though abundant , is not sufficient . a physicall or reall determination is too much , for it taketh away liberty , but the whole efficacy of grace consists in a certainty , congruity , or conveniency . but the arminians , although they seem to assert , that the beginning , progresse , and perfection of every good work , is to be attributed unto grace , so that no man ( without preventing , accompanying , and following grace ) is able to think , will , or act any thing that is good : yet when they plead , that all this is done after a manner resistible , so as to leave it in the power of the will , to use or not to use that grace unto conversion . it is apparent , that they do onely in pretence , and not heartily and really attribute these things unto grace . this will easily appeare by a distinct opening of the opinion of the arminians . 1. first they grant , that the understanding is irresistibly illuminated by divine grace . 2. that the affections also are excited and renewed by the same grace irresistibly . 3. that the will is also so stirred up by assisting grace , that it is now disintangled , whereas before it was incumbred ; now freed , whereas it was before bound ; now awakened , whereas before it was asleepe . but that the will is renewed , and by a reall operation inclined unto good , by god ; or that any quality , or habit of holinesse is infused into the will , by vertue of which it is inclined more to good works than to evill , the arminians utterly deny . because , that if any of this were granted , the naturall liberty of the will ( as they suppose ) were destroyed ; unto which liberty they hold it essentiall that the will be free to act , or not to act , when all things required unto its acting are in being . let their very words be seene , the confer ▪ at hague , pag. 298. into the minde ( say they ) is infused a habit of knowledge , into the affections holinesse is infused , as hope , or feare , &c. but such an infusion cannot be made into the will , because of its nature , freedome to will good or evil . hence ( as they say ) first there is a morall perswasion stirred up in the understanding , but by the help of preventing grace : secondly , to this perswasion the will may assent , but by the help of concomitant grace : and thirdly , this assent may be produced into act , but by vertue of subsequent grace . but to all this they diligently annex this caution , although the will can do none of these things without the help of grace , yet it is in the power of the will to resist this grace , to put it by , to neglect it or cast it away , if it please . neither can it be otherwise , if the naturall properties of the will be preserved . thus is the state of the question explained by ioannes arnoldus , against bogerman , p. 263. allowing all those which god useth in working our conversion ; yet conversion it selfe doth so far remaine in our power , that we may not be converted . this opinion being asserted , the arminians are constrained to defend these positions more false than those of the jesuits . 1. they defend a conditionall decree grounded on the praescience of faith , for if the will , supposing all the actions of god toward it , may convert or not , believe or not ; it is necessary that god first foresee who will believe , and who not , before he can choose some to life , and appoint others to wrath . but the jesuites hold the decree to be absolute , and faith to be an effect or fruit following thereupon . 2. the jesuites grant that more grace , as to the manner of dispensing it , is bestowed upon those who are converted , than upon those who are not . the arminians contrariwise , that more grace ( as to the manner ) is often conferred upon the unconverted than the converted . 3. hence also the arminians do ordinarily cast the principle of conversion in part , upon the will of man ( whatsoever they professe in words to the contrary ) whereas the jesuites attribute it wholly to the good pleasure and will of god . 4. hence also the arminians hold , that converting and quickning grace is not peculiar to converted and chosen ones , but to be common also unto others . but the jesuites confesse , that congruous or suitable vocation ( in which they place the efficacy of grace ) is peculiar unto the elect. 5. the jesuites judge , that all those , whom the holy-ghost intended to convert , are certainely and infallibly converted . the arminians utterly deny it ; whence they are commonly bold to say , that the holy-ghost may be resisted , even then when it works upon a man with intention of his conversion . these things being premised , i will now briefly lay downe what our opinion is : but that our judgement may be throughly understood ; we must know that the conversion of a man is perfected in these four degrees : 1. god infuseth into the whole soule , and so into the will , a habit or quality of holinesse , renewing it , and making it , of evill good , of unwilling willing ; by which meanes , that which belongs to the nature of the will , is preserved entire , but that which was corrupt is rectified . 2. from this quality so infused , presently there arise in the will , certaine imperfect inclinations , preventing the notice of reason , like unto those which the school-men call the very first motions of the heart : for by these the will doth not compleatly , and effectually will that which is good , but is onely initially , and incompleatly inclined to those good workes which please god , from whence such acts may be called , not so much willings , as wishings and wouldings . 3. those inclinations are presented as an object to the understanding , which weighs them , debates them , takes counsel about them ; and at length , when it hath by its ultimate , and conclusive dictates , confirmed them , propounds them to the will as to be chosen . 4. after those initiall inclinations , arising from infused grace , have passed the censure of the understanding , and are allowed by the preceding judgement thereof ; then at length doth the will put forth a compleat and effectual willingnesse , from which conversion immediately doth follow , or rather that very willing is the conversion of a man unto god . in these four things is the conversion of man accomplished : 1. here first the reception of the habit of grace infused is indeed irresistible , but neither free nor voluntary , for the will is meerly passive in the receiving , and therefore exercises not its freedome . 2. secondly , the inclination arising or flowing from grace is irresistible , for it proceedes from the will , formed and endued with grace , not in a moral , but physicall way : that is , not in a way of perswasion , but reall operation : but it is voluntary , for it is produced by the will in an active way ; yet it is not free , because one of the requisites to freedom , which is the foregoing judgement of the understanding , is yet wanting . 3. thirdly , the judgement of the understanding , concerning this initial and imperfect inclination , is irresistible , for the understanding being enlightened by divine grace , doth irresistibly and infallibly approve this inclination , and it is so far free as the understanding is capable of freedom . 4. fourthly , when the understanding hath put forth its last and conclusive dictate , then the will ( as i said ) puts forth a compleat and executive willing , which is actuall conversion unto god : and this willing is both irresistible and free , and so conversion it selfe is both free and irresistible . 1. it is irreresistible , because it necessarily followes the reall inclination of the will preceding , and the last dictate of the understanding approving and confirming it . it is also most properly free , for it hath those things which are required unto liberty , seeing the will therein is not passive , but active . 2. it is not brought forth , but in the way of morall perswasion , that is , not without the preceding judgement of the understanding , weighing on each part what is best to be done ; for every active and compleat willing , which hath had such a deliberation and determination of the understanding , concerning an object offered , going before it , must be called truly and properly free . and for that definition of freedome whereby that is said to be free , which supposing all things requisite to action , may either act or not ; t is a definition setled only in the brains of the jesuits ; and neither hath foundation among the fathers , nor the antient philosophers , nor yet among the more ancient school-men , whom yet suarez endeadeavours to wrest to the maintenance of his opinion . so have you our opinion ; according to which , a man is converted irresistibly , and yet freely , which that you may yet more fully understand , these axiomes follow from it , which are contrary to those of the iesuites and arminians . 1. we do not say , that free-will , or the faculty of the will , as to spirituall things , is half alive and half dead , as the arminians would have it , confer. hag. p. 300. or that it is like the power of moving in one who is bound in fetters ; or as the faculty of seeing in one who is shut up in a dark place , as the papists say : but we hold , that the faculty of the will , as it respects a truly spirituall good , is wholly extinct , as the power of life in a dead man of motion in a slaine man , of sight in him whose eyes are put out . 2. they also defend , that the will is onely stirred up by morall or assisting grace , knocking at the doore of it , and admonishing it , not that it is changed by habituall grace , healing and renewing it : for these are their words , there is no reason why morall grace , that is morally perswading , may not make a naturall man spirituall . but we suppose , that the will is quickned and renewed by the infusion of habituall grace , that is of a new quality imprinted on the will , which is as an inward principle enlivening and changing the will , from whence all good inclinations and operations do proceed . 3. they hold , that the will is otherwise concerned in conversion , than in an active way , we maintain , that the will in the first act of conversion is partly passive , and partly active , that is , first passive , then active , and so it worketh together with god , not partly by a naturall ability , and partly by a supernaturall strength , received from grace , passing by , but by vertue of a power wholly supernaturall , which is conferred by infused and quickning grace , according to that of augustine , to will , is of our selves , but to will well , both partly and wholly , is of grace . 4. the arminians think , that the quickening grace of the spirit , and whatsoever else on gods part is required to the conversion of a man , is communicated as well to the reprobate , as to the elect , and that with intention of their salvation , otherwise god should deale deceitfully and hypocritically with them when he offers the word unto them . let their own words be read , coll. hag. p. 308. but we hold , that the quickning grace of god , which is fit for the healing and renewing of the will , is peculiar to the elect , and is imparted to them by vertue of the divine decree , to the end they might be saved : but 't is denyed to others , and that our god hath not determined to save them 5. they say , that the will stirred up by quickning grace , may act or not act , turne to god or not ; but otherwise it were not free : for they hold liberty to stand in this , that granting all things required , or all the actings of god , the will may act or not , whence is that of corvinus against tilenus , pag. 337. grace doth not so furnish the will with strength , but that it alwayes remaines in the power of the will to use it or not use it . we , on the contrary , say , that the vvill cannot resist or withstand the reall motion proceeding from grace , nor the divine perswasion offered to it by an enlightened understanding , but doth necessarily follow the guidance of god , according to that of s. augustine , free-will cannot resist god in the work of salvation . 6. they say , that the will excited by grace doth properly work together with god , is a co-ordinate joynt-cause , a partial concomitant-cause , and hath such an influence into the effect , that if it be withheld , the effect in no wise can follow . we , on the contrary , say , that the will , indeed , doth co-operate , but as a cause every way subordinate and wholly subject to the dominion of god as the principall agent , insomuch that it cannot properly be called a co-worker ; but rather it acts as it is acted , move as it is moved , and being first turned into god , it turnes it selfe unto god . 7. they deferd , that god cannot convert us in an irresistible way , unless we be turned into stocks and blocks , and so being driven with a continuall motion , we act nothing , but god all in us . on the other side , we say , that stocks and stones have no power to act , being acted ; but that men are free agents , and therefore have a power by vertue of which they act , being acted by god , and therefore may be said truly to act , and turne themselves ; for the will being changed from evill unto good , and of unwilling made willing , hath in it selfe an inward principle of willing well ; from whence the dominion of its owne act , whereby it turnes unto god , may properly be given unto it ; for although the grace of god is the principle by which , yet the will of man is the principle which worketh all . in like manner , although god be the first and totall efficient cause of conversion , yet the will is the next efficient cause , and totall also in the kinde of second causes ; therefore , as the effects are wont to be attributed unto second and created causes , although they act by vertue of the first cause , so conversion is most properly to be attributed unto the will , although it act wholly in the strength of god and converting grace . 8. lastly , they deny , that the unresistibleness of divine grace , and the liberty of mans will , can stand together . but we say , that conversion is irresistible , and yet free . but we distinguish concerning the irresistiblenesse of grace . 1. there is one kinde of irresistiblenesse , whereby regenerating grace infused from god , is received by the will ; and this irresistiblenesse of reception , we confesse , cannot stand with liberty 2. there is another kind , whereby the inclination putting on to spiritual good doth flow from , after a physicall or reall manner , from the will fashioned by grace : and this motion ( we say ) comes from the will irresistibly and voluntarily , but not freely . 3. there is an irresistiblenesse , whereby the will assents unto this physicall motion proceeding from grace , as also to the perswasion of the understanding , approving of it , and that necessarily or certainely : and this kinde of irresistiblenesse , we say , may very well stand with liberty , because it comprehends in it selfe those two things in which liberty stands . 1. that the will in putting forth this last act of willing , is active , and not passive . 2. because the morall perswasion , or judgement of the understanding , thinking that the conversion propounded , that is , either the taking or refusing the object offered , is in the power of man , hath gone before . for we hold , that whatsoever is done in the act of conversion , either by a meere reception , or by a physicall ( or powerfull ) determination , is not free . but that every willing is only so far free as it is produced in an active way , and flowes from a reasonable perswasion ; and that upon this ground , that reason lies indifferent to things opposite , that is , reason onely is the root and foundation of all liberty ; from whence it followes , that every act of the will , into which reason hath its influence , is most free . you see now what our opinon is , which we have beene the longer in opening , because the explication of it is its chiefe confirmation , and the confutation of the contrary . besides , it is a very difficult thing to expresse what the arminians hold in this dispute , because they cover and wrap up their opinion in so doubtfull and specious words . there yet remaine the arguments , by which our opinion is so to be confirmed , which i shall be brief in : two things are to be proved : 1. that qualityes or habits may be infused into the will , which they deny , because they suppose , that such an infusion doth utterly destroy and take away the nature and liberty of the will . 2. that this habituall and quickning grace , being thus infused , we are converted by god in a certaine way , and by us irresistible . arg. i that there is such an infusion of grace renewing and healing the will , inclining and determining it to one of the two opposites in the act of conversion , appears by this , that all divines hold , that there is in the will an habituall aversion from god , and an habituall turning to sensible and carnall things : but this habituall corruption of nature cannot be healed by the sole help of grace , meerely exciting : for , as corporall , so spirituall diseases are not cured , but by contraries ; and therefore habituall corruption cannot be changed but by an habitual quality , imprinted on the will . prosp. therefore saith right , the inward sense is not opened to doe spirituall things , untill the foundation of faith , and fervour of love is planted in the heart . 2. unlesse it be granted , that such an habituall grace is infused into the will , by which it is inclined to good after a physicall manner ; there will be found no formall principle in man , from whence good acts may be produced : for as in corporall things no man fees , unlesse he first have eyes ; nor heares , unless he hath eares : so in spirituall things , no man sees unlesse god hath first given him eyes to see ; nor hears , unlesse he hath given him eares to heare . by the same reason no man can turne himselfe to god , unlesse he have a new heart ; that is , a new will to turne and love god : for what meanes that scripture , an evil tree bringeth forth evil fruit , a good tree bringeth forth good fruit ? but that we should thereby understand , that the will must first be made good , before it can performe any spirituall work , which must necessarily be done , not by exciting or perswading grace , but by grace healing and regenerating . 3. let it be supposed , that the will deformed by habituall corruption , could , by the meere help of exciting grace , be raised to the putting forth of spirituall acts : yet would this be contrary to that sweetnesse of divine providence , which is acknowledged by all divines . for god should not sweetly put forward the will so disposed , but in a forced way hurry it on to its work , which its own inclination is yet averse from . it is therefore more meet , to place in the will a certaine habituall propension unto spirituall good , which it may performe , not by vertue of exciting grace , but from the infusion of habitual grace . 4. it is confessed by all , that the will unrenewed hath no principle in it truly spirituall ; and yet they will not deny , that this act of turning unto god , is truly spirituall and supernaturall , but how the will , onely excited by motioning grace , and not changed by grace regenerating , should be placed in the rank of supernaturall agents , i understand not . 5. i will aske what is that which makes a man truly holy and godly , not simply acts good and godly ; for ( as the philosopher sayes ) acts doe not denominate the subject to be such : it must therefore be some habit , by vertue of which a man is called godly and holy : but that habit is not placed in the irrationall part of the soule , for that is not properly capable of vertue or vice , but onely by participation : to wit , so farre as the rationall part of the soule redounds upon it . but if it must be placed in the rationall part , it must not be in the understanding ; for no man is good or evill , onely because he understandeth good and evill things ( as aquinas very well observes ) but therefore is one called a good or evill man , because he wills those things which are good and evill . it remaineth therefore , that the habit of holinesse cannot be placed anywhere but in the will , as being the subject most properly capable , both of habituall holinesse , as also of habituall corruption and rebellion , which is contrary thereunto . 6. if the will be indifferent in it selfe , and equally inclined unto either part ; whence is that facility and promptitude in working ? for as by evil actions the will contracts a stain whereby it is habitually disposed unto evill ; so by good actions the soule is touched with a better tincture , whereby it is habitually inclined unto good , and that setting aside the operation of moving and exciting grace . 7. all divines of better note acknowledge , that charity , or the love of god , is not a meere act , but a permanent habit ; but that habit hath no place in the understanding , because it is an affection ; nor in the sensitive appetite , which cannot be raised to spirituall love . it remaineth therefore , that it be peculiar to the will , and so the will to be most properly capable of habits , and of habituall grace . 8. lastly , how absurd is it to grant the whole man to be dead in sinne , so that it can no way reach unto any good truly spirituall : and yet to defend , that the will , which is the very leader of the soule , the driver of all faculties , the lady and queene of humane acts , and that principle , which impaireth spirituall good or evill , unto all actions which men performe . how absurd ( i say ) is it , to hold that this faculty was neither spirituall before the fall , nor carnall after the fall , but to be utterly void , both of the corruption brought in by the first fault , and of spirituall gifts infused in the regeneration of man . it were easie to overwhelme this opinion with more absurdities ; but these shall suffice . by all these things it is apparent enough , that a new quality or habit of grace is infused into , or impressed upon the will , which is earnestly denyed by the arminians , as hath been before proved by their own words . but who so yet doubts whether this be their opinion , let him read the hague conference , pag. 298. of bertius translation ; where they do industriously and purposely defend , that in spirituall death , spiritual gifts are not separated from the will of man , neither were implanted in it before that death in the state of innocency , because if by these kinde of gifts the will were inclined unto either part , the liberty of it were taken away , which ( they say ) consists in this , that it can equally bend it self to either part , when all requisites unto action are afforded . it remaines now briefly to be proved , that god , whether immediately or mediately , both by infused grace and morall perswasion , turneth sinners unto himselfe after an irresistible manner . but this caution is to be premised , that by the word irresistibly we doe not understand any force offered to the will , which is repugnant to its nature , but onely an insuperable efficacy of divine grace , which inclines the will sweetly and agreeably to its owne nature , but so certainely and necessarily ( we understand that necessity , which even now we called certainty ) that it cannot be put off by the will . 1. the truth of this opinion is manifest from hence , that every where in scripture the conversion and regeneration of a sinner is attributed to god alone , and to his good will and pleasure ; but every , even the least co-operation is taken away from man himselfe . rom. 9. it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . hee hath mercy on whom he will have mercy , and whom he will he hardeneth : which could not be truly said , if a man at his owne freedome and pleasure , allowing all the actions of god requisite to conversion , might receive the quickning grace of god in vaine , and make it void ( as arminius speaks . ) and let it be observed from these words , that this mans repenting , and that mans hardening , is not only attributed to god alone , but the will and endeavours of man , is utterly excluded from having any part in this businesse . it is not ( saith the apostle ) of him that willeth , nor of him that runneth , &c. as the wheele doth not run well , that it may be round ; but because it is first round : so a man doth not therefore will or run that god might have mercy on him , and regenerate him by the quickning grace of the spirit : but because god first hath mercy , therefore he willeth and runneth in the way of righteousnesse . 2. the second reason is taken from the infallible connexion of the effect , with the cause ; that is , of conversion , with converting and quickning grace : for if this quickning grace alwayes attaine its effect , neither is offered to any , but those in whom it is effectuall , to the healing and regenerating of their soule : we must necessarily attribute unto it a certaine , prevalent and irresistible working . but it appeares by many places of scripture , that this grace doth alwayes attain its end in those to whom it is communicated . iohn 6. 37. whatsoever my father giveth me cometh unto me . jer. 31. 23. turn thou me and i shall be turned . from whence it is gathered , that into whomsoever grace , fit for the conversion of a man , is infused , that man is certainly and infallibly converted ; otherwise a man could not thus addresse to god . turne me ; that is , doe what thou art wont to doe by the help of thy spirit , and the infusion of thy grace , and i shall be converted , for perhaps the will , in whose power it is to receive or reject grace , may make it void . the same is evident from iohn 6. 45. whosoever hath heard and learned of the father cometh unto me ; that is , whosoever hath so heard and beene taught of god , that he hath also received and drunk in the quickning grace of the spirit , he hath certainly come unto mee . whence it appeares , that grace fit for the conversion of a man is never frustrated , but it attaines its effect after an insuperable manner , so that it can never be put off by the will of man : which is further confirmed from the nature of grace , and that powerfull manner , whereby god infuseth it into the heart of man : for if grace be the effect of infinite power ( as it is ) and that man be regenerated by the same power wherewith christ was raised from the dead ; then god in the implanting of it in the will of man , puts forth that almighty power , which no created faculty is able to withstand or resist . 3. this argument may also be added , the grace of god is so the efficient cause of conversion , that it admits no joyn'd and co-ordinate cause , although it hath a subordinate cause ; to wit , the will of man adjoyned to it : but if the will , when it is excited by assisting grace ( as they call it ) can resist it , then it may also assist it ; if it may withstand it , then it may also joyn endeavour with it , to produce the same effect ; if it can make it void , it may also make it effectuall , and so may be a cause co-ordinate with the grace of god , in bringing forth the first act of its conversion . but that god doth convert or regenerate men by his owne and onely work , excluding all co-ordinate causes , is so cleare , that it need not be proved ; for it is frequently found in scripture , the lord converteth , the lord gives repentance ; that god circumciseth , and takes away the stony heart , and gives a heart of flesh . lastly , that god doth regenerate , and by his owne power raise from the death of sin . i let passe the force of the similitude , as no man can contribute any thing to his owne generation or resurrection ; so neither to his spirituall regeneration or resurrection . god ( i say ) doth all these things ; but they could not be attributed to him alone , if he had any cause so co-operating with him , as that if it refused , no such effect could follow . i adde , that of the schoole-men is most true , that god is the cause of the whole being ; that is , although god be not the efficient cause of sinne ( which is not a being , but rather a defect of what should be in a faculty or act ) but rather a ▪ deficient will ▪ but of every good work ( of which kinde our first conversision is a chiefe one ) if it be most full of being , or if it be a whole being , as it is , of such a whole work ; i say , it is necessary that god should be the cause ; for god alone is the cause of the whole being wheresoever it is found : yea , all divines acknowledge , that so farre as sinne it selfe is a being , god is the cause of it : wherefore , although the will be the secondary and subordinate efficient cause of conversion ; from whence it is that the scriptures doe exhort us to turne our selves , and circumcise our hearts , and so forth . yet , as a co-ordinate cause , it no way can resist the quickning grace of god , and receive it in vaine ( as arminius speaks . ) i adde , although god would admit of a partner in this work , yet the will , which is wholly depraved and dead in sinne , can no more co-operate with exciting and moving grace , than a carkasse prepared and disposed by rubbing can revive it selfe , and put forth vitall acts . but , that i may conclude this reason , let it be supposed , that the will may work together with the grace of god , or not according to its liberty : yet , if this opinion stand , how much more than is meet will bee arrogated unto man , and derogated from the glory of god ? man may well boast that his will contributed so much to regeneration , that if he had ▪ not willed , it had never been produced . for as he , who being admonished by another , gives an almes , doth attribute the work more to himselfe , than to him that perswaded him , or stirred him up to it ; so he , whose will being onely moved or admonished by assisting grace , turnes it selfe unto god ; doth more , or , at least , equally ascribes his conversion to himselfe than to divine grace , which had never produced that effect , unlesse he himselfe had consented unto it , and made its perswasions effectuall , whereas it was in his power to have rendred them frustrate . the fourth reason is taken from hence , that the decree of election ( by which god determined with himselfe to save some persons selected from the common masse ) is absolute , and therefore doth necessarily and in●●●libly attaine its effect , that the decree of election is absolute , so that the lord looked upon nothing foreseen in the persons chosen , but absolutely decreed to work in them all conditions required to salvation , is so clearel● manifest from many places of scripture , that it scarce needes any proof ; for if we chuse not god , but he us , ioh. 15. if we are chosen that we might be holy , not holy that we might be chosen : if he chose iacob rather than esau , when both were of like and equall condition . rom. 9. if effectuall vocation and justifying faith are the fruits and effects of predestination , not the foregoing conditions . rom. 8. lastly , if gods meer good pleasure be the onely reason of the decree [ he hath mercy on whom he will , and hardeneth whom he will . ] it necessarily followes , that god hath absolutely decreed to save some : and to that purpose to bestow upon them grace , faith , and holinesse . granting these things , it appeares , that god converts all the elect after a manner , by them irresistible on this manner , because if they could resist that grace , which is fit to convert them , being also given to this end , that they might be converted ; then this absolute and peremptory decree of god might be disappointed by the creature , which must not be imagined : neither is there ground that they should now object , that by the same reason those whom god hath rejected , do sinne irresistibly . for we deny that there is the same reason of both : for although faith be the effect of predestination , yet infidelity is not the proper effect of reprobation . whereas faith requires a cause of it selfe efficient , which hath a true and proper influence into its effect . but there is no efficient cause required to unbeliefe : but deficient ( because it followes upon the meere defect and absence of that cause by which faith should be wrought . ) as to the illumination of the aire ; there is required the sun or some other efficient cause , having influence into that effect ; but the absence of the sunne is enough to cause darknesse . in like manner , although the sinnes of reprobates do infallibly follow from the determinate counsell of god , who hath decreed their event ; yet conversion and faith doe follow the absolute decree of god after a much different manner ; sinnes do follow infallibly indeed , but onely by a necessity of consequence ; that is , god not at all causing or effecting , but onely permitting : but faith and good works follow by a necessity of the consequent , as of which god must most properly be called the author , according to all divines : for no man ever said that men did believe , were segenerate , and turned to god ; did good works ( god onely permitting , but causing and working . but if this be granted to us ( as needs it must ) that faith and conversion do follow the absolute decree of god by a necessity of the consequent ; that is , a necessity causing and co-working : i see not how it can be denyed , that it is wrought in us after an irresistble manner . for when any agent so worketh upon the patient , that it necessarily overcomes it , it is properly said to work irresistibly . in like manner god , if he so convert a sinner , that he is necessarily converted , by a necessity of the consequent then he converts it irresistibly , that is after such a manner , as the patient must needs yeld ; from whence i wonder , that those who deny election , to depend on foreseen faith , doe yet defend that conversion is wrought after a resistible manner , and so as it may be frustrated . let this be the fist and last reason . if conversion be wrought after that resistible manner , as is described by them who follow arminius , then divine election cannot be certaine according to their principles , because it dependeth on the mutable will of man , which as it is described by arminius , i dare say , could not be foreseene by god himselfe ; for let it be supposed ( which they lay ) as the foundation of that praevision that god doth perfectly foresee all the wayes whereby the will may be turned aside , or inclined unto good : let it also be supposed that god fore-knowes all objects , or circumstances , which may any way be offered or proposed to the will . lastly , let it also be supposed , that god doth perfectly know how every object or circumstance is fit to move the will , and drive it this way , or that way , by perswasion . yet if this be the condition of the will , that allowing any objects , yea further , allowing any fitnesse in these objects or circumstances , to incline the will this way , or that way ; it may yet , by vertue of its intrinsecall liberty act , or not act , i see not how god can foresee what the will certainly and infallibly will doe , that is , whether it will turne to god or not . not that god , by reason of any impotency is not able to search out what the will shall endeavour , but because the thing it selfe is not knowable . for there cannot be greater certainty in the knowledge than in the object , from whence i thus reason . if it be certaine that the will shall assent unto grace offered , then it is falsly said , that the will supposing all the actions of god that are requisite , may turne it selfe , or not ? on the other side , if it be uncertaine , whether the will shall resist this grace , or not , then that foreknowledge which god hath of it , cannot be certaine , for that which is to be knowne is the measure of knowledge , and therefore it is a contradiction to say , that the knowledge is true , and yet there is more certainty in the knowledge than in the thing knowne . as it implyes a contradiction to say , that the thing measured is greater or lesse then the measure , and yet to be equall to it ; i adde , although it be true , that god knowes all the wayes , according to which , the will may be well or ill inclined . yet if the will be altogether undetermined , admitting nothing to determine it , neither within it selfe , nor without it , whether created , or uncreated , as they defend , implyes a contradiction , that any certaine way , whereby it should fall out that the will should be ordered or disordered , can be determined by god himselfe . out of all these things it is gathered , that if converting grace move the will after a manner , that may be resisted by it , god cannot infallibly foreknow , who shall believe , and who not ; and consequently , all election should be utterly taken away . therefore it remaines , that converting grace is both imparted by god , and received by us , after a manner irresistible . finis . christians liberty to the lords table, discovered by eight arguments, therby proving, that the sacrament of the body and blood of our lord, doth as well teach to grace, as strengthen and confirm grace, and so is common, as well to the outward christian as to the inward christian: occasioned by the contrary doctrine, taught by a strange minister in woolchurch, on the 29th of june last. / by i.g a parishioner there. imprimatur, james cranford. graunt, john, of bucklersbury. this text is an enriched version of the tcp digital transcription a85542 of text r200217 in the english short title catalog (thomason e296_30). 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. 58 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85542 wing g1589 thomason e296_30 estc r200217 99861022 99861022 113149 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. a85542) transcribed from: (early english books online ; image set 113149) images scanned from microfilm: (thomason tracts ; 49:e296[30]) christians liberty to the lords table, discovered by eight arguments, therby proving, that the sacrament of the body and blood of our lord, doth as well teach to grace, as strengthen and confirm grace, and so is common, as well to the outward christian as to the inward christian: occasioned by the contrary doctrine, taught by a strange minister in woolchurch, on the 29th of june last. / by i.g a parishioner there. imprimatur, james cranford. graunt, john, of bucklersbury. [4], 19, [1] p. printed for humphrey robinson, and are to be sold at the three pigeons in pauls churchyard, london, : 1645. i.g. = john graunt. annotation on thomason copy: "aug: 18". reproduction of the original in the british library. eng lord's supper -early works to 1800. grace (theology) -early works to 1800. close and open communion -early works to 1800. a85542 r200217 (thomason e296_30). civilwar no christians liberty to the lords table,: discovered by eight arguments, therby proving, that the sacrament of the body and blood of our lord graunt, john, of bucklersbury. 1645 10889 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2008-01 emma (leeson) huber sampled and proofread 2008-01 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion christians liberty to the lords table , discovered by eight arguments , thereby proving , that the sacrament of the body and blood of our lord , doth as well teach to grace , as strengthen and confirm grace , and so is common , as well to the outward christian as to the inward christian : occasioned by the contrary doctrine , taught by a strange minister in woolchurch , on the 29th of june last . by i. g. a parishioner there . matthew 26. vers. 20. now when the even was come , jesus sate down with the twelve . gal. 4. vers. 16. am i therefore become your enemy , because i tell you the truth ? imprimatur , james cranford . london , printed for humphrey robinson , and are to be sold at the three pigeons in pauls churchyard , 1645. to the right worshipfull john rowles esquire , one of the honourable house of commons of the high court of parliament . sir , it is above thirty yeeres since the lord hath brought mee to be an inhabitant of woolchurch ; and for the greattr part of this time , the providence of god hath so ordered it , that i have enjoyed your acquaintance , which hath been profitable , both to the outward and inward man , although of late , by reason of your great and high imployments for god and man , there hath not been that personall society as heretofore ; yet i often see you to participate in the best and excellent places of sound doctrine , in the way of truth and salvation , which with the knowledge i have of you , hath often moved my heart and spirit , to supplicate the god of heaven for you , as for my self , to whom it hath pleased god to make his truth so known , as to make mee a childe of it above twenty yeeres since , which heavenly principles had i so heeded and improved as i ought , i might have been by this time a strong man in christ jesus . how ever , sir , i must confesse to you , gods mercies have been more and abundantly greater then my own miseries ; and notwithstanding mine own naturall indisposition and unaptnesse to the good and streight way of the lord ; yet hee hath so magnified his good will and compassion , as thereby to make mee one , though the least of his disciples , who therefore cannot , nay dare not , but speak the things i have seen and learned of him , notwithstanding the crosse and persecution that attend on the obeying and declaring the truth , a part whereof you may see , if you please to take view of these few ensuing lines , where you may observe , that the testifying to the abundant mercy of our lord jesus christ manifested in the sacrament , as in the word , even for this , many are offended and rise up against mee , and do as much as in them lies , to make the world believe , that though they know me , yet they know me not ; so as that i am seen , and not discerned : and yet i fear not for to speak , though i care not to be known , except to you and the whole houshold of faith , to whom the lord continue his love and goodnesse , which shall be ever the prayer of him , who is truly yours and theirs , j. g. an introduction to the arguments , shewing the cause of their writing . hearing many corrupt doctrines delivered in wool-church by a stranger , where i am a parishioner , the knowledge of the truth moved mee to write these eight arguments , below specified , thereby to vindicate gods great bounty and free grace set forth to man-kinde by the sacrament of the bodie and blood of our lord , as well as by the word preached . his text was these words of the apostle , but let a man examine himself , and so let him eat , 1 cor. 11. 28. affirming , that the apostle here by the name man , spake only of a spirituall man ; and that the scriptures do in no place call a naturall man by the name of a man , alledging jer. 5. 1. to prove it , with divers other scriptures : and affirmed , that naturall men , all of them always , are denominated by the name of beasts , as serpents , vipers , wolves , dogs , swine , beasts after the manner of men , &c. now to deliver this without the due distinction the scriptures make , is very false , and contrary to our lords own doctrine , joh. 3. 5. except a man be born again , &c. meaning by the name man , a naturall man : as also the apostle , 1 cor. 2. 9. now see his doctrine as strange to the scriptures , as the preacher was to mee ; for it is beyond exception , that as our lord , so his servant means by the name man , naturall men . and as the misunderstanding of the scripture is the ground of all errour and schisme ; so from these premisses he drew this strange conclusion , that one in nature , and unregenerated , ought not to be admitted to the supper of the lord : and because hee had no plain scripture that forbids a naturall man , which hath received the faith , to believe and to be baptized , therefore he falsly affirmed , that john the baptist , mat. 3. 7. forbad the pharisees and sadduces to come to his baptisme ; and so argued from the lesser to the greater , that if baptisme which is the lesser , ought to be denyed to impenitent men , much more the sacrament , which is the greater , ought to be denyed naturall men ; and this hee sham'd not to affirm , although there be not one word in the text of johns denying the pharisees and sadduces , and so went on to shew many reasons why naturall men ought not to be admitted to the lords table : first , saith hee , because a naturall man cannot discern what the sacrament shewes forth : secondly , because all naturall men are serpents , vipers , dogs , swine , cruell and savage beasts , to whom the holy and precious things of the sacrament ought not to be given ; for naturall men , saith he , are no more capable of them , then the beasts that perish : thirdly , because all naturall men are forbidden to come , as christ in another case said , mat. 5. 23 , 24. if thou bringest thy gift to the altar , and remembrest thy brother hath ought against thee ; go first and be reconciled to thy brother , and then come , &c. in which reason this yong minister did not remember that our lord here speaks of a brother , not naming him a naturall unregenerated man , neither is it to be understood only of the sacrament , for there we come rather to receive then give : fourthly , because , saith he , every naturall man that comes to the sacrament , is that man , matth. 22. 11 , 12 , 13. that had not on the wedding garment , who therefore speechlesse was cast into utter darknesse ; which if this be so , then all the unregenerate elect in receiving the sacrament , are in that case and condition , so that none of them by his reasoning shall be converted ( if they receive the sacrament ) but condemned , which is blasphemy to affirme , and all that have heretofore received it , before regeneration , shall perish : fifthly , because whosoever giveth the sacrament to a wicked naturall man , doth therein cast the childrens bread to dogs : sixtly , because the sacrament was ordained only to confirme grace , and not at all for the begetting of grace : as bread is not given to beget , but to sustain a man : seventhly , hee that comes to the lords table , being unregenerate , is that fathers son , mat. 21. 30. saying go , and went not . his uses following , did aggravate his doctrine and reasons , as it follows : also he did affirm , that the damned shall cry out of hell , to such ministers as have delivered the sacrament to such naturall men here in their life-time , and shall say , thou gavest me my damnation in giving me the sacrament ; for i was blind and saw it not , dead and discern'd it not , and therefore wo be to you that have given mee my eternall confusion and destruction , with many more of these and the like strange and fond expressions of his own vision , invented by his own brain , contrary to gods truth ; hee concluding these vanities with such a seeming confidence as no man could contradict or gainsay , but assured himself , that every one that heard him , were satisfied with the cleere truth of this dark light , urging it on the congregation again and again with these or the like words . now i hope there is none but who are fully satisfied , whose importunities for mistakings , where no lesse then an engagement to mee which understood their falsenesse , to make these opposing grounds , presently turning them into eight arguments ; proving thereby , that the sacrament of the body and blood of our lord , ought not to be denyed to any that receive the common faith and outward baptisme , except in the case of excommunication , and in that respect the spirituall as well as the carnall may be excluded : 1. he that preacheth that the sacrament of the lords table , doth not as well teach to the begetting of grace as the confirming of grace , hee is ignorant of the nature of the sacrament , and of the word of god ; but so it was preached at woolchurch on the 29th of june , 1645. ergo . 2. if by the preaching the word , christ crucified , be the means to beget grace , then the visible manifestation to the eye ( as well as to the eare ) of the signes if his death , are the means of begetting of grace also ; but by the preaching of the word to the eare , christ crucified , is manifested or set forth for the begetting of grace , gal. 3. 1. 1 cor. 1. 23 , 24. therefore the visible manifestation of the signes of christs death are for the bagetting of grace also , 1 cor. 11. 26. matth. 26. 28. 3. if gods word say , so often as you eat this bread and drink this cup , yee do shew the lords death till he come , then the sacrament doth teach grace to be received by christ , as well as confirm the grace already received ; but the apostle so saith , 1 cor. 11. 26. therefore hee that teacheth otherwise is ignorant of the scripture , and of the nature of the sacrament , as also it is proved , luke 22. 19 , 20. matth. 26. 28. 4. he that teacheth , that whosoever giveth the sacrament of bread and wine to a naturall man , although hee believe the scriptures , and be baptized , doth hereby cast holy things to dogs and pearles before swine , such a preacher doth not understand the command of our lord in that place , matth. 7. 6. but so it was taught in the place and time above said ; ergo . 5. whosoever so teacheth as aforesaid , doth either willingly or ignorantly , or both , testifie that christs practice was against his commandment , which is blasphemy so to affirm ; but so it was affirmed in woolchurch in the time and place above said ; ergo . for hee gave the bread and cup to judas amongst the rest of the twelve , matth. 26. 20. to the 30th verse , luke 22. 14. to the 22. verse , john 13. mark 14. 17. to the 25. verse , and in so doing hee did not cast holy things to dogs , nor pearles before swine . 6. if the scripture shew to us that all that had the common or historicall faith to believe jesus christ come in the flesh , had admission after baptisme to the lords supper , and so by and through the common gifts of gods spirit might examine themselves , and discerne the lords body , according to the apostles meaning , 1 cor. 11. 28. then he that restrains it to the spirituall christian only , presumes above what is written ; but at woolchurch , the place and time above said , the restraint was affirmed ; ergo . 7. if the paschall lamb to the jewes were the same that the supper of the lord is to christians , then all christians are to have the same liberty as the jewes , both outward and inward , carnall and spirituall , exod. 12. 47. but the supper of the lord is the same in effect as the passeover , 1 cor. 5. 7. heb. 11. 28. of the which the carnall jewes were to communicate as well as the spirituall ; ergo , carnall christians may communicate as well as spirituall christians . 8. he that teacheth , that whosoever delivereth the sacrament to a wicked unregenerated man , delivers to him his damnation , preacheth a devillish doctrine ; for therein he condemneth the lord of life , for the word and sacraments are not properly the causes of mens damnations in themselves , but casually and accidentally ; but so it was affirmed in the place and time abovesaid , that whosoever delivereth the sacrament to a wicked unregenerate man , delivers to him his damnation ; ergo , he that so teacheth , preacheth a damnable and devillish doctrine . these arguments were delivered to the preacher by the clerk some two days after his sermon , and the next lords day after prayer in the pulpit , he did declare to the congregation , that hee had received divers arguments against the doctrine hee had taught them the lords day before ; and that they may the more cleerly be answered , saith hee , i will make repetition of what i delivered before unto you verbatim , and accordingly did repeat two thirds of his sermon , or thereabouts : some of the said particulars hee in repeating , delivered with more caution then before , other things hee wholly omitted ; and when he had finished his repetition , then he drew forth the arguments with answers written to every one , as he affirmed , although indeed and in truth , not any one of them were answered . and notwithstanding his publike notice in the pulpit , that whosoever would , might have copies , yet my importunitie these nine or ten dayes together cannot procure his answers , that i might make my replication , thereby to open the scriptures that prove my arguments : as also to shew the weaknesse and invalidity of his answers , although i have promised money for the writing thereof , and as yet hee will not avouch them , notwithstanding his publike vaunting at the first ; yea , my importunity was such , as that he passed his faithfull promise to me before a friend in private , that within two dayes after i should have them ; but i understood he was prevented by some parishioners , that in affection towards me are dissented , wherfore i am forst to call them to mind by my memory , which he read written to the auditory . his answer to my first argument . to the first , saith hee , i answer , that the sacrament of the lords supper doth not teach to the begetting of faith ; for that is the proper office of the word alone , rom. 10. 17. so then saith the apostle , faith cometh by hearing , and hearing by the word of god , and therefore not by the sacrament , &c. my replication to his first answer . in my affirming that the bread and wine , the signes of the lords body and blood , do teach grace where it is not , as well as confirme grace where it is ; i do not therein deny that faith cometh by hearing , and hearing by the word of god , but i affirm that the same word is also taught and preached by the sacrament . for the text hee alledgeth , doth not say as he affirmeth , that it is the office of the word alone , but these are the apostles words ; so then faith cometh by hearing , and hearing by the word of god . now we must observe , that the term faith hath divers acceptations in the scriptures ; and for the clearing this point , i will observe but two distinctions : first , as it is referred to god the creator ; and secondly , as it hath respect to jesus christ the saviour ; and in both these respects the heart is as truly taught by the eye , by seeing gods works , as by the ear through hearing gods word . the first distinction is fully proved by the apostle , rom. 1. 19. 20. because that which may be known of god , is manifest in them , ( that is , to mankinde ) for god saith , hee hath shewed it unto them , for the invisible things of him from the creation of the world , are cleerly seen , being understood by the things that are made , even his eternall power and godhead ; so that they are without excuse : and that holy man job , of whom god himself testifies , that hee was his servant , he was wel acquainted with this truth : job 12. 7 , 8. but ask now , saith he , the beasts , and they shall teach thee , and the fowles of the aire , and they shall tell thee ; or speak unto the earth , and it shall teach thee , and the fishes of the sea shall declare unto thee : and again , two apostles , paul and barnabas give in evidence to this truth at lystra , saying , acts 14. 17. neverthelesse , he ( that is , god ) left not himself without witnesse in that hee did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladnesse ; and again , st paul , rom. 2. 4. or despisest thou the riches of his goodnesse , and forbearance and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance , ( that is ) to return to god ? and for the further proof of this , the prophet david is very ample and large , psal. 19. day unto day uttereth speech , and night unto night sheweth , that is , declareth , or preacheth knowledge , there is no speech nor language where their voyce is not heard . and secondly , that faith in jesus christ is taught visibly by the eye , as audibly by the eare , the scriptures do as clearly and plainly declare also ; for thus did all the shadowes under the law visibly and openly teach and preach christ as the sacraments under the gospel ; and this was the only objection of the nonconformists ever since king edward the sixth his time , that none but god could put or impose upon his church teaching signes or ceremonies , and such teaching signes , sacraments or shadows was circumcision , the paschall lamb , and all other ceremonies before christ ; and so saith the apostle , col. 2. 16 , 17. meats and drinks , holy dayes and new moons , or sabbath dayes were a shadow of things to come , but the body is of christ ; so also the sanctuary , the gifts and sacrifices , and the priesthood under the law , serve unto the example and shadow of heavenly things , heb. 9. and as jesus christ was thus visibly taught by the eye to the heart under the law , so he is more clearly taught , preached and set forth by the two sacraments of baptisme and the lords supper , now under the gospell , which do as visibly manifest him as the word doth audibly , and as the rainbow in the clouds when it appeareth to the eye , doth certainly teach the heart gods perpetuall faithfulnesse in his promise , so the visible signes of christs body and blood in the sacrament , and are a lively ample visible sermon to us of christs death and passion , his giving himself for mans salvation , and do teach and instruct us to grace and mercy by jesus christ , as truly as the word preached ; so that now it is cleer by what hath been proved , that if the visible creatures teach the same truth in their measure that the audible creatures do , then so doth also the bread and wine set apart to be received , that christs death may be commemorated , and they therein declare and preach also in their measure the word of grace , and promise the new and living way to life by the body of christ : which shal be further opened by my replication to his answer of the third argument . and by the way take notice , that this my first argument is the same in effect that mr. perkins laies down in his fifth principle , where hee makes the means to attain faith to be the sacrament as well as the word and prayer ; and so also in the directory , pag. 52. in these words , and we are to give thanks to god for all means of grace , the word and sacraments . his answer to my second argument . the second argument hee denyed also , and gave no answer to the first scripture , gal. 3. 1. but to the second text , 1 cor. 1. 23 , 24. where the apostle saith , wee preach christ crucified , unto the jews a stumbling block , and unto the greeks foolishnesse , but to them that are called of god , both jewes and greeks , christ the power of god , and the wisdome of god ; in which words , saith hee , the apostle doth not prove that christ crucified doth convert jews and greeks , but that he is to one a stumbling blocke , and to the other foolishnesse , but in the next verse , to them that are called of god , both jews and greeks , christ the power of god , and the wisdome of god ; so that hee affirmed this scripture is nothing at all to my argument , thus or to this effect , as my memory serves me was his answer . my reply to his second answer . a man can never preach truly , that doth not distinguish of termes that differ rightly , for in these two verses , the apostle speaks of jewes and greeks in a twofold notion , that is , of both nations , of such as were cast away and reprobate ; as also of such in both nations as were ordained and elected to eternall life ; to the first the preaching of christ crucified , proved through their own wickednesse and opposing the truth , to the one nation foolishnes , to the other people a stumbling block , which notwithstanding the same doctrine to the elected part of both nations through gods grace working their hearts to receive it , became to them the power of god , and the wisdome of god to their salvations : and although the elect are here denominated the called of god , they are so declared , because the word of grace preaching christ crucified had effectually wrought on them and called them : and so also should from time to time call all others , of all nations , that are of the election of grace ; so that the scripture is full and pertinent to prove the argument , as also the other scripture , gal. 3. 1. of which he made no mention at all , as my memory serves me , although thereby the apostle proves plainly to the galatians , that the truth was effectually taught to them , by having jesus christ crucified evidently set forth before their eyes amongst them , whereby the very strength of the argument is proved , that as the word of christ crucified spoken to the eare teacheth , or is a means to work grace ; so also is the sacrament of bread and wine , that doth teach , preach or manifest the same christ crucified to the eye , by which the heart is informed as by the eare . his answer to the third argument . to this hee answerd negatively also ; and as i remember , found fault with the translation of the scripture alledged by me for the proof of my argument , and said , the words yee do shew the lords death , till &c. is not truly translated , for it should be , shew yee , &c. my reply to his third answer . this mans answer to this scripture , is like the answer that an arrian made me not long ago , to another scripture i alledged against his blasphemous position of arrianisme , he maintaining that christ was a meere man , and that to affirm a trinity in unity of the godhead , was nonsense and ridiculous , and contrary to reason , nature , learning and scripture : will you be judged by scripture ? said i , yes said he : whereupon i demanded what he thought of 1 joh. 5. 7. there are three that beare record in heaven , the father , the word , and the holy ghost , and these three are one , here said i the scripture affirms the trinity in unity . oh , sir , said he , the text it not truly translated , for the word in the originall is , they do agree in one : i pray , said i , what other acceptation hath the word , or how can you expresse it otherwise from the originall ; it is , said he , as truly to be translated , they are one , as they agree in one : then said i , your own mouth is witnesse , for by your own words you have confirmed the text ; so i say to this linguist , that in the margin , shew yee , &c. is the same in the text , yee do shew , &c. and therefore it is full for the same purpose for which i brought it , and plainly proves , that so often as the supper of the lord is celebrated , the death of christ thereby is manifested , preached , declared , and shewed forth to the communicants , the beholders and participaters of the bread and wine the signes of the lords body and blood ; and this the scriptures do cleerly and apparently teach and set forth to us , if you consider the terms the holy ghost uses for that very end and purpose ; as that of our lord which i alledged for the proof of my argument , luke 22. 19 , 20. this is my body which was given for you , this do in remembrance of me ; also this cup is the new testament in my blood which is shed for you ; where by body , we are to understand the bread that signifies his body ; and so by cup , signifying his blood , and in obeying his command to eat the bread , and to drink of the cup , the end and intent of eating and drinking , is to commemorate his death and passion , and so often as we do so eat and drink , wee participate of that which manifesteth to us the new covenant , which is the only means that god hath ordained for salvation , proved to us in these words , this cup is the new testament in my blood which was shed for you , &c. and by the apt lively visible signes to the eye of bread and wine is preached to us the new and living way which hee hath new made and consecrated for us through the vaile , that is to say , his flesh , heb. 10. 20. yea , as apparently as it is preached and made known to the ears by words ; and as st. luke , so st. matthew hath it thus , this is my body , &c. this is my blood of the new testament , &c. giving to the signes the very name of his body and blood , that whosoever readeth or seeth the signes , may be thereby taught the benefit of christs death , thereby purchasing for man-kinde repentance and remission of sins , which as it is in his name preached to the ears by the word , so manifested to the eyes by broken bread and powred out wine , for the eye and ear are equall in-lets to the heart ; so that it is cleerly proved , that the sacrament of the supper of the lord doth as truly teach grace where it is not , as it doth confirm it where it is . his answer to my fourth argument . to the fourth argument , hee saith , the passage in his sermon concerning matth. 7. 5. was but by way of allusion to that scripture . my reply to his fourth answer . he did so allude to that scripture , as that hee confidently affirmed that all wicked and unregenerated men were dogs and swine , and whosoever did administer the sacrament to such , did therein cast holy things to dogs , and pearles before swine ; therefore i say still , that he that so teacheth , directly orindirectly , positively or consequently , such a preacher doth not understand the command of our lord in matth. 7. 5. neither did the preacher by his seeming evasion , answer the argument , but it stands still in every part of its strength against him ; for in the scriptures all naturall men are not called dogs and swine , but such as have been enlightened , and have been made partakers of the holy ghost in its common gifts , and having thereby received the truth in some measure and efficacie , to be outwardly cleansed from the pollution of the world , through the knowledg of our lord jesus christ , and yet turn from the holy commandment given unto them , and become insnared , intangled , and overcome again with the pollution from which they were washed , and again lick up the filth they had vomited , these , and such as these , are swine that wallow in the mire again , and dogs that return to their vomit , 2 pet. 2. 22. heb. 6. 4 , 5 , 6. who , as they discover themselves , the way of censure and excommunication is to be used with them . his answer to my fifth argument . against my fifth argument , bee peremptorily affirmed , that judas was not with the twelve when the sacrament was instituted and administred ; and first , for the proof thereof , if my memory fail me not , he told the congregation , that the translators of the bible had not placed the 21. verse of the 22. chapter of luke in the right place , but they ought to have brought in those words of that verse next after the 16. verse . and who affirmed that so it was in the originall , the greek testament : secondly , hee affirmeth that our lords giving judas the sop , he gave him part of the passeover , joh. 13. 30. who , as soon as hee received it hee went away , and so parted from the twelve before the sacrament was instituted . my reply to his fifth answer . now , in stead of answering my argument , hee hath wronged the scriptures , and abused the translators of the bible ; for such as have good skill in the greek , say , that these words , and behold the hand of him that betrayeth me is on the table with me , in the greek copy , is the 21. verse , and follows after the institution & administration of the sacrament , as it doth in our english translation . and that judas was amongst the apostles , and had equall participation with the rest in the passeover and supper of our lord , this is probable by the testimony of all the evangelists , beginning with matthew , and so proceed according to the order of the scripture , matth. 26. 20. now when even was come , hee sate down with the twelve , among whom was judas the traytor , vers. 21. 23. 25. & 26. who , after christ had blessed the bread , hee gave it to the disciples , and vers. 27. after he had given thanks , he gave the cup unto them , saying , drink yee all of it , excepting none , no not judas : and st. marks testimony is as cleere as this , mark 14. 17. and in the evening , saith he , he came with the twelve , and as they sate and did eate , vers. 18. jesus said , verily i say unto you , one of you that eateth with mee shall betray mee , that was judas iscariot . and as they did eat , vers. 22 : that is , christ and his twelve apostles , jesus took bread and blessed , and brake it , and gave it to them , that is , to the twelve , and said , take , eat , &c. and hee took the cup , vers. 23. and wheu hee had given thankes , he gave it to them , and they all drunk of it , saith the text . now who were they all but the twelve that sate down with him ? and thus cleer is st. lukes witnesse also , luke 22. 14. and when the hour was come , saith hee , hee sate down , and the twelve apostles with him . observe , here is judas amongst the rest , and the lord bids them , deliver the cup amongst themselves , vers. 17. there's judas still , and in vers. 19. hee tooke bread , and gave thanks , and brake it , and gave unto them , saying , this is my body which is given for you , do this in remembrance of me , there was judas still : and in the 21. vers. our lord himself affirms it certainly , behold , saith he , the hand of him that betrayeth me is with me on the table : so that you see there cannot possibly be fuller nor plainer words expressed then these instanced , which prove judas all this while with the twelve , both at the passeover and at the sacrament . and lastly , st. johns witnesse is as cleer as the rest , if you compare them together , even all the four evangelists ; for although john doth not nominate the institution of the lords supper , yet it is plainly included in the four first verses of the 13. chapter , in these words , and supper being ended , which words briefly contain all the particulars that the other three evangelists at large set forth , which is , that at the supper of the passeover , our lord instituted the sacrament , the supper of his passion ; yea , both of them before supper was ended ; and therefore it is said in the 4. vers. hee riseth from supper , that is , our lord , and none else , and he laid aside his garment and took a towell , &c. and with water washed his disciples feet , amongst whom he washt judas with the rest , therefore hee said , vers. 10. yee are clean , but not all , vers. 11. for he knew who should betray him , and therefore he said , yee are not all clean ; so after he had washed their feet , saith the text , and taken his gorments which hee had put off , when hee did rise from them , and was set down again , that is with the twelve that had not risen from the table , but sate still all the while he washed them , and after he was sate down again , he exhorted them to humility and brotherly love ; and that they should do one to another as hee had done to them ; and that his example should be their pattern , saying , if yee know these things , happy are yee if you do them , i speak not to you all , i know whom i have chosen ; and then tels them of a prophesie in the 41. psalme , that one that did eate bread with him , should lift up his heel against him , that is , betray him . and the apostles hearing it was one of them , ( here is judas amongst them still ) peter beckned to john , to ask the lord who , or which of them it should be , jesus answered , vers. 26. he it is , to whom i shall give a sop or a morsel , as it is in the margin , and he gave it to judas iscariot , the son of simon , and after the sop satan entred into him . now that wee may see the true nature and consequence of these premisses , and the consent of john with the rest of the evangelists , wee must remember , that matthew , mark and luke , all of them testifie , that before the passeover , judas went to the chief priests , and communed with them how he might betray the lord into their hands , and agreed with them for thirty pieces of silver ; so that judas from that time sought his opportunity , saith matthew , chap. 26. 16. and how he might conveniently do it , saith marke , chap. 14. 11. and he promised , saith st. luke chap. 22. 6. to betray him cunningly and without tumult , in the peoples absence ; therefore saith s. john , chap. 13. 2. supper being ended , the devill now put into the heart of judas to perform and make good his wicked bargain for his lamentable & cursed wages , but as yet it was a little too soon for the opportunity ; and therefore our lord rises from them , but there 's no mention of their rising , and he washes them all , yet judas is still unclean , though washed : and our lord sits downe with them again , and now the time , the conveniency , voyd of multitude , it being night , and opportunity and all agree , and being troubled in spirit , our lord reveals the treason to the twelve , and upon their desire to know which of them it should be , hee declares it by giving him a sop or a morsell , for the fragments were not as yet taken away ; and so soon as judas had received it , the devill then moves him to finish the treason , so long before purposed and agitated , and then quickly proceeds to execution . i have been the larger in this replication , because i know many , of whom i dare not but judge well of , that are of opinion , that judas was not with the twelve at the institution of the supper of the lord , and yet they all acknowledge , that hee ate the passeover with them , which makes mee the more wonder at their exception , because the passeover shadowed out the same body and blood that the bread and wine doth shew forth , as in my reply to his seventh answer , shall be more cleerely manifested ; so then notwithstanding all you have said in your seeming answer , the argument stands in force against you in all its parts , that whosoever affirmeth that they that give the sacrament to wicked unregenerate men , casts holy things to dogs , and pearles before swine , doth in so saying , either willingly or ignorantly , or both , testifie that christs practice in the case of judas , was against his commandment in matth. 7. 5. which is blasphemy so to affirm , for our lord did give the bread and cup to judas amongst the rest , as before is more then probable ; and in so doing , hee did not cast holy things to dogs , nor pearles before swine . now it is very true , the ignorant and scandalous are not fit to receive , yet there is no rule from god or man that forbids them , but the authority given to the church to excommunicate them ; yet however , they ought daily to be exhorted and admonished to repentance and faith . his answer to my sixth argument . i answer , saith hee , the first part of his argument is not proved ; and therefore my denying it is my answering it . to the second part of his argument , i answer , saith hee , that i have proved in the beginning of my sermon , that a man in scripture , is alwayes under that name , to be understood a spirituall man ; so that the scripture hee alledges , is not to be understood of a naturall man , but of a regenerated spirituall man : and so as a naturall man cannot discern the things of god , neither can hee discern the lords body , and therefore ought not to be admited to the lords table ; and so i have fully answered his sixth argument , saith hee , if my memory faile mee not in the repetition , say i. my reply to his sixth answer . to the first part of the answer , i reply that i had thought he had so well known the scriptures , that when a man had spoke scripture , it had been as good a proof as to have quoted the text ; and because the want of quoting the text is the cause , say you , the argument is not proved , therefore reade and examine the scriptures , and then tell mee if it be not proved : simon magus also believed , and was baptized , acts 8. 13. who continned with philip in the communion of all common ordinances ; as the word , sacraments , prayer , and the laying on of hands , wondering to behold the miracles and signes which were done , vers. 18. whose impenitent naturall estate the apostle peter doth declare notwithstanding , vers. 21. and so it was with demas , col. 4. 14. and philemon vers. 24. which text shews his like fellowship and communion with gods people in the common ordinances , notwithstanding in the 2 tim. 4. 10. s. paul shews his carnality and wickednesse : and also s. john unmasks a great man , in high place in the church , diotrephes by name , 3 john vers. 9. and as he loved , so hee had preeminence , who was so wicked , that hee would not receive the apostles of christ , nor the brethren , and hindered and forbad them that would , and excommunicated them through malice ; here 's a false christian in great place and authority in the church , even a carnall naturall man , and a prater against the saints , the best of gods people , and yet for all this , not denyed to partake at the lords table ; for hee was the man that denyed others , in such a case and condition were the false apostles , 2 cor. 11. 13. rev. 2. 2. false prophets , 1 john 4. 1. false teachers , 2 pet. 2. 1. and false brethren , 2 cor. 11. 26. gal. 2. 4. and the apostles , the prophets , the teachers , the brethren , although false , yet all in common communion and fellowship in the word , sacraments and prayer , &c. so that now you see the first part of the argument proved , which you would not see before . to the second part of his answer i reply , and as it consisteth of two parts , so the gentleman is mistaken in both . and first for the name man , he saith that in the scriptures , it is only to be understood of a spirituall man , which to affirm , is fond and ridiculous , as before in the introduction i have shewed , and now more largely shall be cleered , as job 14. 1. a man that is born of a woman is of few dayes , and full of trouble , where job means by the name man , every naturall man , as hee is born into the world : and so saith eliphas the temanite , job 15. 14. what is man that he should be clean , and he that is born of a woman , that he should be righteous ? and again , job 5. 7. man is born to trouble , or labour , as the sparks fly upwards ; as also eccles. 7. 29. god hath made man upright , but hee ( that is man ) hath found many inventions , th●se and many other scriptures make it cleer , that naturall men , as they are born of their mothers into the world , are called men , and therefore the ground and foundation of his doctrine is false , as the doctrine is false : and so likewise i shall prove in the second place , that such a generall or unregenerate believing man , may discern ordinary bread and wine that is ordained to feed and sustain our natures , from the sacrament of bread and wine that are signes of christs body and blood the only spirituall food of our soules , and so communicate of them also in this different respect whereunto they are appointed ; and to this doctrine the apostle points in these words , 1 cor. 11. 22. what have yee not houses to eat and drink in ? that is , for your ordinary food , for you shame the church of god , to come to the table of the lord to eat to gluttony , and to drink to drunkennesse , what shall i say to you ? saith the apostle , for this i must reprove yee : for , saith he , the lord in the same night he was betrayed , instituted the sacrament of bread and wine , the bread to signifie his body , the wine his blood , which body was broken , and blood shed , for you , that is , for mans salvation , vers. 22 , 24 , 25. and our communicating in these , shewes forth the lords death , and keeps it continually in our remembrance ; and therefore the bread and wine ought to be so known , as to discern thereby the body of the lord , to do it in remembrance of christ , and thereby to shew forth his death , and whosoever doth not so communicate , is condemned in his own conscience ; for every man , naturall and spirituall , are capable of this knowledge , of this discerning ; and in this respect and distinction , ( the lords table differing from ordinary food , ) may all naturall believing men receive it , even the elect before regeneration , as others , having been baptized . and thus to know and distinguish , is to discern the lords body in one sense , as to eat christs flesh , and drink his blood by justifying faith is in a more excellent and spirituall sense ; so that by this distinction , his answer is manifested to be no answer , and my argument not at all disabled , for this sense is not strained , but true and proper . his answer to my seventh argument . it was to this purpose , that hee made two exceptions against this argument : first against the conclusion , that hee never heard before of a carnall christian ; for , saith hee , the apostle in rom. 2. 28 , 29. speaks of a carnall jew under the law , and of a spirituall jew under the gospel , but never , saith he , have i heard before of a carnall christian . and in the second place he said , that by his argument , he would have all men admitted to the sacrament , all without exception , fooles , idiots , and mad-men ; nay , little children and all , for children were admitted to the passeover by the place hee alledges , saith he , exod. 12. 47. therefore i pray behold the weaknesse and sillinesse of this argument ; these , or the like , were his words . my reply to his seventh answer . first , for your exception against the terme carnall christian , i wonder you should be so ignorant of the scripture , and yet take upon you to be a teacher , for to be carnall , is to be in the flesh ; and doth not the apostle in one word resolve the question , gal. 4. 29. but as hee that was born after the flesh persecuted him that was born after the spirit ; even so is it now , that is , in the apostles time , and ever since also , as in all the seven churches of asia , and in the church of corinth , 1 cor. 3. 3. are ye not carnall , saith the apostle ? and also amongst us at this time , for one spirituall christian , there is ninety nine carnall , and in the flesh ; and for you to expound rom. 2. 28. to be a carnall jew under the law , and vers. 29. to be a spirituall jew under the gospel , you have thereby written a monument of your ignorance ; for look back to the 14 , 15 , 26. and 27. verses , and they will shew you the meaning ; but those truths are beyond your capacity . you also say , i argue weakly and ignorantly , to argue from the liberty of the passeover to the liberty of the lords supper ; for you say , if that be so , then fooles and ideots , mad-men and children may be admitted , but this is your simple and weak inference , and not mine ; for reade again , and you shal see that mine was this ; if carnall men as wel as spirituall men were admitted to the passeover , then carnall men as well as spirituall might be admitted to the sacrament , and the reason is , because they are both signes of the same substance , agreeing with the apostles doctrine , they did all eate the same spirituall meat , and drink● the same spirituall drink , and that rock was christ , to them under their shadowes , 1 cor. 10. 3 , 4. and so it is christ to us under our sacraments , 1 cor. 10. 16. 17. and this st. paul preacheth for truth , 1 cor. 5. 7. it being the very substance of my argument , christ our passeover is crucified , or slain for us , saith the apostle , of whom bread and wine are signes under the gospel , as the paschall lamb did shadow forth under the law the same christ . and this argument you have in no sense answered at all ; and therefore it stands still , proving that carnall christians as well as spirituall , may communicate in the supper of the lord . his answer to my eighth argument . this argument hee seemed to justifie , and hee said , hee did not intend he shoud be so understood , that whosoever delivered the sacrament to an unregenerated man , delivered unto him thereby his damnation ; for the sacrament was not so in it self , but by reason of mans sin , casually or accidentally it might prove so , agreeing and making use of my own expressions in the same argument . my reply to his eighth answer . let all reasonable men judge , whether my argument be not a true and just consequence from his doctrine , he affirming , that the damned shall cry out of hell to such ministers that in their life-time gave them the sacrament , and say , in giving them it , you gave me my damnation , &c. wherefore wo be to you in giving mee my confusion and destruction , &c. wherefore i advise you hereafter , to consider what you should say before you speak , and let your tongue be in your heart , and not your heart in your tongue ; for , a scribe instructed unto the kingdome of god , is like a good housholder , that bringeth forth of his treasury things new and old : and the messengers of the lord , the ministers of christ , speak not their own mindes , but the minde of god , and of christ , as they have received it from above , who are , as the apostle saith , like good workmen , and need not be ashamed , rightly dividing the word of truth ; for as the sacraments , if they be not received for the better , but for the worse , through our own wickedness and disobedience , will aggravate and increase our judgement and condemnation , so of the like nature is the word also , which is the chiefest means to beget or attain to grace ; the word preached it self , through the disobedience of such as heare it , proves the savour of death , as it is the savour of life to them that believe and obey it , 2 cor. 2. 15 , 16. now , when hee had read all my arguments , and his seeming answers to them , then hee told the people , that hee hoped now by this time they had seen , that as this sophister had charged him with ignorance and false doctrine , so hee did hope they all saw hee had by his answers proved me both ignorant and false in my arguments , and told the people , as before i have intimated , if any man pleased for their further satisfaction , they should have copies of them , whereupon some dissenting neighbours , not well affected to mee , nor well acquainted with the truth , did cause a note to be put up to him by the clerk , to this effect , that some of the congregation desired him to name the man publikely , to which hee answered at the first sight thereof , i am , said he , intreated to do that which i would not willingly do , for it is not an evill thing in any man to make objections but honourable , but presently he audibly declared my name , saying , hee is a man whom i know not , whereupon , many that wanted both charity and understanding , laughed and whispered together , manifesting contempt and scorn by nodding their heads , and by many other dumb-shews , breaking out afterwards into words , as these and the like words , that now he was fully answered , and his folly discovered , some saying , he deserveth to be whipt , others , that i deserved to be set in the stocks , others , that i meddled with that which i had nothing to do withall , they not knowing the apostles commandment , as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god , 1 pet. 4. 10. and one of them to a friend of mine , said , is this your friend that you have spoken so much and so well of ? now you see him discovered to be weake and simple , and the like : another said , he is a foole , to meddle with that he understands not ; for , saith he , he hath not the tongues , and without them it is impossible he should understand the scriptures : this man , although an elder , did not remember , that the apostle saith , to one is given the gift of prophesie , to another the gift of tongues by the same spirit , 1 cor. 12. 10 , 11. another said , i was an enemy to all goodnesse , and threatened me , i should answer it before authority ; so i heard , and have born the defamings of many , amongst which some were my familiars . and between the church and my house , one told me , now you are met withall , you are repayd now , to whom i answered , according to the old proverb , one tale is good till another is heard ; and the scripture saith , said i , he that is first in his cause seems just : which opprobrious behaviours and reproachfull expressious i have born wth patience , both in the time of the assembly , and ever since , and so will continue , without opening my mouth against them , and conclude with an exhortation to ministers and people , concerning the receiving the communion . for , although there be no rule in scripture , that gives any one particular minister order to restrain any from the lords table that believe and are baptized , except the authority given to the church in case of excommunication , as at first is signified ; yet the scriptures do plentifully testifie , that faithfull minsters ought to watch over the flock of christ , to teach , instruct and admonish the people , to learn , know and understand the meaning of all gods ordinances , and instructed in our own estates and conditions , as john the baptist exhorted the parisees and sadduces , mat. 3. 7. and that except we be betterred by them , that which is ordained for our eternall life , will be found to be to our eternall death ; and therefore ministers ought to be apt to teach upon all occasions , in season and out of season , to shew and open to the congregation , what prayer is in it self , and that the people ought to joyn their affections to the plain truth , hee should pronounce to god in his own and the peoples behalf : so likewise that the scriptures and truths opened and discovered by them , is no lesse then the word of god that shall judge us at the last day ; and therefore , that all attention should be given to it with feare and trembling , and that the end of our hearing should be to know & obey it : so also as touching the sacraments , that of baptismes to declare the doctrine of baptismes , which the scriptures cleerly teach and distinguish of ; so also the sacrament of the body and blood of our lord , that for as much as it is gods great mercy and goodness to give unto us those visible signs of his body and blood , which are living representations of his death and passion , and that as he is the propitiation of the sins of the elect of god , called and justified , whose hearts are purified by faith in his blood , who thereby eat his flesh and drink his blood spiritually , and so have eternall life in them : so also gods word teacheth us , that his blood is the propitiation of the sins of the whole world , 1 joh. 2. 2. and therefore as every naturall man renders their salvation , so they are to examine themselves , and prepare their hearts by repentance , so to come to the sacrament , as to finde jesus christ to become their spirituall life , as he is life and food both , to such as are regenerated ; so that all and every mans coming to gods ordinances may be endeavoured to be for the better , and not for the worse : and also ministers ought to have compassionate affections towards the people , even as a nurse towards the babe on her breast , and as a tender mother towards the childe of her womb , and in all their wayes seek them , and not theirs , so that all bitternesse and pride be avoided , and that the congregation may see , that they sincerely seek the salvation of the people ; and also the people must know , that holy and faithfull teachers ought to be had in double honour , both by countenance and maintenance , that the glory of god , and mans salvation be promoted ; and thus and so admonisheth he that is the lords and thine in him . j. g. the prophets prophesie falsly , and the priests beare rule by their means , and my people love to have it so , saith the lord , jer. 5. 31. finis . notes, typically marginal, from the original text notes for div a85542e-370 1 cor. 15. 23. free grace exalted, and thence deduced evangelical rules for evangelical sufferings : in two discourses made 29 march, and 10 may 1670, from rom. 5, 21. sterry, peter, 1613-1672. 1670 approx. 66 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a61473 wing s5480 estc r38299 17288861 ocm 17288861 106331 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. a61473) transcribed from: (early english books online ; image set 106331) images scanned from microfilm: (early english books, 1641-1700 ; 1103:6) free grace exalted, and thence deduced evangelical rules for evangelical sufferings : in two discourses made 29 march, and 10 may 1670, from rom. 5, 21. sterry, peter, 1613-1672. [4], 12, 15 p. [s.n.], london printed : 1670. attributed by wing and nuc pre-1956 imprints to sterry. anonymous contemporary ms. attribution on t.p.: "by mr. peter sterry. and taken from his mouth by the ready pen of mr. sam. crispe." reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans v, 21 -sermons. grace (theology) sermons, english -17th century. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2005-03 judith siefring sampled and proofread 2005-03 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion free grace exalted , and thence deduced . evangelical rules for evangelical sufferings . in two discourses made 29. march , and 10. may , 1670. from rom. 5.21 . london , printed in the year , 1670. to the reader . ruth reaped a bountifull blessing with her humble gleaning in the field of her near kinsman boaz , to become the mother of her lord and saviour ; the same benediction is perpetually to be found in the field of the gospel , whereof the former field is the figure : a poor creature having had the opportunity of a turn or two in that field , and finding much heavenly consolation there , pick'd up with his pen a few scatterings of what was lately presented before the god of the whole harvest , in two discourses , of the free grace of , and suffering for , the gospel ; and being willing they should extend to a standing benefit of a few more than the auditors , out of love to the truth and souls hath transcribed them for the press , and if out of them any poor soul shall press the wine of the kingdome to comfort and establish him , by the assistance of the spirit of grace , let him bless the master of the vineyard , who refreshes every weary soul that comes to him . i confess the world is well replenished with treatises of both subjects , free grace , and sufferings , all i wish is , they were better studied and practised , this is only the casting two mites into the treasury , which it is hoped some will reap the benefit of , nay these in themselves contain the whole treasury if sanctified to an humble soul. there is only this note to be made , whereas there is a necessary caution laid down against sourness of spirit , wrath , desire of revenge , or the like , to be allowed by any in their sufferings ; that yet this doth not tend to invalidate the true and faithfull sayings of god , that he will in his time appointed pour out his fierce wrath and indignation against all implacable enemies , as babylon and her confederates , in order to the setting up the kingdome of the lord jesus universally in the earth in truth and righteousness ; here is the faith and patience of the saints , and hence it is they cry , come lord jesus come quickly . free grace exalted , and thence deduced . in a discourse march 29. 1670. rom. 5.21 . as sin , — so might grace reign through righteousness to eternal life by jesus christ our lord. st . paul in this epistle doth establish on heavenly grounds , and heavenly pillars of divine truths , and divine arguments ▪ the doctrine of free grace as a rock , as a rock of eternity , on which the rock himself jesus christ , as he is the mediator of the covenant , is founded , against which all the gates of hell shall not be able to prevail ; he establisheth it against all assaults by which the powers of darkness do invade it ; he sets it before us as the● 〈◊〉 out of which all the most precious and pleasant mysteries of the gospel do spring , and as the head , which is chief of them all , on which they all depend , from which they all have the life , strength , beauty and sweetness : in these two last verses of this chapter , you have the treasure of the whole epistle and whole gospel , comprised with a divine skill in a little compass ; he gives a distinct view of the whole ; in these two verses is a comparison between the law and the gospel ; or the covenant of works and covenant of grace ; the mystery of the law , and covenant of works , with its design , end , and effect , represented ; the law entred that the offence might abound , sin reigns to death ; that 's the design of the law ; it never entred into the heart of god , that righteousness or life should be by the law , or the covenant of works ; no , the design of the law is , that sin might find a way into the world and be heightned , that the offence might abound , and that sin may bring in death upon all ; but is this in the eye of god simply thus to determine his councels ? no , but the gospel follows , and is the sweet riddle , out of the eater came meat , and out of the strong came sweetness ; the law is as a foile for a diamond , 't is the design of god , that the covenant of grace that everlasting love , might come down from heaven with a greater pomp and glory , with a greater train of sweetness and joy , bringing everlasting righteousness , and everlasting life along with it ; so you see the 20th . verse , the law entred that the offence might abound , but where sin abounded , grace doth much more abound : a great heap of fuel is laid to this end , that the fire taking hold of it , might consume it , and spread it self , and rise to heaven with a glorious flame , that as sin hath reigned unto death , even so might grace reign to eternal life through righteousness by jesus christ our lord. my design is to speak to the last part of this verse , so might grace &c. where you have all the treasures of the gospel richly pointed at in the compass of two lines ; first , you have here a king , grace , this king is on the throne , grace reigns ; it reigns over sin and death ; 2ly , you have the scepter of this king righteousness , grace reigns through righteousness , he reigns to righteousness , or by righteousness , righteousness is the scepter of the kingdome of grace ; 3ly , you have the effect or end of this reign , how blessed is it to be subjects to this king ? how good and blessed is this kings reign to all his subjects , for 't is to eternal life , a life of grace and of glory , a life that is begun here in earth and flesh by grace , that is perfected in the spirit and in heaven by glory ; then 4ly , here is the great minister of this great king , by jesus christ our lord , grace reigns by jesus christ ▪ as great kings ; first , they make their ministers of state ▪ they first raise them , then use them , and reign by them , as pharaoh by joseph , so jesus christ is both the gift of this grace , and the minister of this grace , free grace raised jesus christ up to be a mediator in the covenant of grace , to be a minister in this kingdome of grace , and then reigns by him to eternal life ; jesus christ is the minister of grace by both righteousnesses , the righteousness of justification , which is the righteousness of god in jesus christ , resting as a crown on the head of a soul to justifie him , and he is the righteousness of sanctification , the righteousness of god by jesus christ as a root of holiness in the heart of a saint , springing up into all holiness and spirituality there ; how full is this blessedness ? how full is the covenant of grace ? so many words as be here , so many heavens open themselves in fulness of grace and glory ; grace , righteousness , eternal life , jesus christ our lord , every one comprehends all . divines distinguish between two sorts of grace , one is grace-making-grace , the other is grace-made-grace ▪ the one is eternal love in the heart of the father to the soul , the other is a spiritual loveliness in the heart of a believer , which is this love from the heart of the father , first shining into the soul , and so kindling it self to a holy love there , which love at once carries the soul out of it self to the bosome of god , and changes the soul to the likeness of god , & fills it with the grace & joy & glory of god. the grace mentioned here in the text , is the first of these , that which divines rightly call free grace , for you see 't is a grace that is antecedent to , and transcendent over eternal life , and jesus christ himself in his mediatory office , for 't is a grace that reigns by all these , as the scepter , minister , and effect of his reign . the doctrine which i intend to prosecute from these words is this ; the free grace of god is the supream and soveraign good in covenant of grace , and in the gospel , 't is that from which all the good things of the gospel flow , on which they all depend , and by which they are all dispens'd ; we see it lies plain in the text , 't is the great king that reigns , the glorified person of our lord jesus christ is but the throne of this grace where it sits , from which it reigns ; righteousness is the golden scepter of this grace , & eternal life the fruit of this grace ; this free grace reigns to eternal life , this grace must of necessity be soveraignly , supreamly , absolutely , every way infinitely free and full when 't is before eternal life , it being the beautiful cause that produces this blessed effect eternal life , which comprehends the life of grace and of glory in the whole compass of it , zach. 4.7 . the lord speak thus , who art thou , o great mountain ? before zerubbabel thou shalt become a a plain , and he shall bring forth the head stone thereof with shoutings , crying grace , grace unto it . zerubbabel is the figure of jesus christ , the scatterer of babel , that spirit of heavenly beauty and order that takes away all confusion , which saith , o death i will be thy death ; so he calls himself zerubbabel , the confusion of all confusion 〈◊〉 brings out the head stone , he brings out himself the head stone of the spiritual building with shouting , and what doth he teach them to cry to it in the shouting , jesus , jesus ? no no , they cry to jesus himself as he brings out himself the head stone , grace , grace , free grace , love from eternity , supream love , soveraign love , the most beautiful womb out of which jesus christ together with all his heavenly treasure and sweetness springs , cry grace , grace to it . my beloved , you know that the material temple was but a figure of the spiritual and living temple , which is the temple of the lord jesus , and of every saint ; o that your spiritual senses were awaked , what melody should we hear at this building of grace , of the spiritual temple , in every soul , as begun in laying the head stone the foundation , as carried on in rearing the walls , as finish'd in laying on the roof of glory , we should hear the heavenly company the blessed angels and spirits shouting with ravishing harmony , crying to it , grace , grace , free love , supream soveraign love , eternal love , 't is this , 't is this , which layes it self as the foundation and head stone in the person of christ , this carries on the building in the walls and flores , and layes it self the top stone in glory : o my beloved that have this building though imperfect in you , you that lye in the rubbish , that have any sence of the beauty of this building , of the glorious company that inhabit it , there is no such way to have it begun , carried on , and finish'd , as to cry continually to it , grace , grace , as with a shout of ravishing affections from a sence of love , love infinitely free , transcending all your expectations , with a shout of admiration cry continually with the language of all within you , of all your parts , powers , senses , grace , grace ; o the infinite freedom of grace , o the soveraignty and supremacy of grace , of eternal love reigning through righteousness to eternal life by jesus christ our lord , reigning over sin and death , and even out of them from the blackest darkness , raising the more beautifully the temple of divine light , and divine love . i design to speak somewhat largely of free grace . in the porch of the temple were two great pillars , boaz , and jachin , one signifying in strength , the other , he shall establish , or he shall prepare : o my beloved , blessed are they whose heart , whose hope , whose grace , whose glory doth go up as a heavenly temple , resting on these two pillars which meet both in one , free grace ; here 's the strength of the god-head his love , god is love ; here 's the preparation and establishment , the preparation from eternity , free grace from eternity , and the establishment , is through all changes and storms of times to eternity . there be three things in which in general i would open and confirm the nature of free grace . first , the grace of god , free grace is the highest love . secondly , 't is the highest loveliness ; and thirdly , it is the highest joy . first , the grace of god is the highest love ; grace in the hebrew tongue kene from kana , signifies most properly a love condescending , stooping from the greatest height with the greatest complacency , bowing it self down , so making it self one with the lowest object in its lowest estate , and that to this end , that it may raise this object , and carry it to its own height , to be one with its self in its own beauty and triumphant blessedness ; the force of the word according to some enforces thus much , this is express'd by another word , psalm 63.3 . because thy loving kindness is better than life , my lips shall praise thee : 't is keses , here 's the grace of god express'd as the highest love , better than life ; there be three excellent things , light , life , and love , life is an excellency of a higher kind than light is , life is light in a transcendent perfection , therefore called light of life ; and so is love above life , 't is a higher kind of excellency than life , 't is the perfection of life ; as life is better than single light , because 't is light in a perfection in which it transcends it self , so is love better than life , because 't is life in a perfection in which it transcends it self ; the highest love is the love of god free grace , what purity , power , pleasantness , and glory , is there in light ? what strength , virtue , sweetness , and joy , is there in life ? all these be comprehended in the love of god , all these be comprehended in free grace with an eminency surmounting themselves . the effect is in the cause after a more excellent manner ; love is the fountain of life , and so the crown of life , every thing that is desirable in light and life , is more desirable in love , as the cause exceeds the effect : thus the loving kindness of god is better than life . this love signifies a natural love that flows freely and sweetly from its own nature ; o how high a love is that of free grace ? o how free is this grace and love in all its sweetness , and how sweet in all its freedome , flowing from the divine nature , from the god-head ? the best of honey is live honey that drops from the comb without straining ; the purest myrhe is that which comes from the tree of its self ; this is love at its greatest height , this is the pure honey the grace of god , free grace that flows of its own accord , without any thing moving , from the nature and heart of god himself . as a fountain is a treasury of water which continually sends out living streams , as the sun is a body of light which from the beginning of the world to the end sends out millions of beams every moment , yet it remains still full and undeminish'd , such is free grace , or god the fountain of free grace ; our god is a treasury of love , a composure of love and sweetness that freely from himself every moment , from eternity to eternity , sends out millions of millions of streams and of beams of glorious love , yet still remains a fountain , a sun of richest love undeminish'd ; how pleasant , and pure , and powerful , is free grace ? how sweet is it to rest in the bosome and lye in the arms of free grace ? it is to lye in the bosome and arms of god , as in an unlimited treasury of the highest love and sweetness , where love is springing with millions of springs and communications of its self in all forms of grace , comfort , strength , joy , and glory everlastingly , without any cessation or diminution . i would not be long , neither would i miss my application , therefore shall leave the other two arguments to set out free grace , in that it is the highest loveliness , and highest joy , as well as the highest love , therefore shall spend the rest of the time in the use . my first use is of admonition ; take heed of being strangers , and being enemies to the grace of god , to free grace ▪ as a bird wandring from his nest , so is a man from his place ; the jews say place there is the name of god , 't is free grace that is the rest of every spirit , of every soul , here 't is born , here 't is hatch'd , fledg'd , cherish'd , and fed , here the heavenly mother , the eternal spirit spreads his wings ; 't is free grace is the place of every soul , every thing is at rest in its place , and strengthened in its proper place or element ; here is thy place o man , here alone is thy rest , here you spring up to spiritual strength and virtue , o then take heed of being strangers and enemies to it ; he that is a stranger to it , is as a man wandring from his place , a bird wandring from its nest , where shall it be cherish'd and fed ? he that disturbs his family , is like one that beats his own flesh , saith solomon ; be not enemies to grace , this is thy place and nest , if you disorder your own place , and fillest it with enmity , you be as he that consumes his own life and being . there be three sorts of persons strangers and enemies to free grace , these two fall into one , for free grace hath no enemy to it , but he that is ignorant of it , and 〈◊〉 stranger● to it , for those that know thy name will trust in thee , those that have tasted the sweetness of free grace , what a heavenly vine this is that cheers both the heart of god and man , these will bow down to it , and cry to all their hopes and expectations , grace , grace . the three sorts of persons that are strangers and enemies to free grace , are first , the prophane heathen , 2ly , the pious jew , and 3ly , the vain christian ; o you that here me when i speak of the heathen and jew , think not that i talk of jerusalem or the indies ; o that these three strangers were not in the midst of us : the first stranger is the prophane heathen , jesus christ said to pilate , john 18.37 . for this cause came i into the world , to bear witness to the truth ; he that is of the truth hears my voyce : pilate said , what is truth , and then went out : this is a pilate spirit , a heathen spirit , one that is fit for interest sake to crucifie christ : when christ spake of so great a glory as the end both of his life and death , he asks , what is truth , and turns his back on christ ; but what is this truth that christ hath such an esteem of , that he came from heaven to earth , and died to declare , see it in two or three scriptures , 't is that truth of the gospel which saint paul sets out , 2 cor. 4.6 . the light of the knowledge of the glory of god in the face of jesus christ ; this is that truth , a light of glory shining in the face of jesus christ ; what is this glory , see that in another scripture , eph. 1.6 . to the praise of the glory of his grace ; here 's the glory , the grace of god , free grace is the glory of god ; this is the truth , this is the truth for which christ lived and dyed , that the light of this glory , the most glorious and sweet light of the free grace of god , might shine from his face on the heart of his brethren . again , what that truth is for which jesus christ lived and dyed , see in those last words of his prayer to his father , john 17. ult . i have declared to them thy name , and will declare it ; what 's that name and that declaration ? 't is this free grace , that god is love , known by his name of love , so it appears , that the love wherewith thou hast loved me , may be in them , and i in them ; o unexpressible love ! how infinitely sweet and free is that love ; consider three things in it , first , that the love that the father hath to jesus christ , is that very love by which he brings out jesus christ as the second person in the trinity , the only begotten of the father from eternity to eternity ; 't is that love by which he delights in him , and embraces him , and hath all joy in him , as he lies eternally in the bosome of the father , the eternal generation of the lord jesus , which is the same from eternity to eternity , with which he is the delight , and joy , and glory of the father ; this is the love of the father with which he loves jesus christ , and is not this a free love ? secondly , this love of the father with which he loves jesus christ , is the same love of the father which is in the saints as their root , as that eternal root out of which the saints spring , and out of which jesus christ springs in a saint , that eternal root out of which jesus christ , and a saint , spring both together as two spirits marryed , and become one spirit , how rich and free is this love ? thirdly , this love of the father to a saint is that to which the being of christ in a saint is a consequent , how full is this love which is anteceedent to the union of jesus christ , and a soul out of which all good springs to a soul , is not this free grace ? that glory of god for which jesus christ lived and dyed that this truth might shine in the face of all his saints , this is that love in which the joy of all holy angels and men is plac'd ; who art thou now , when jesus christ lived and dyed to publish this joyful sound of free grace , when the ministers of christ , when saints baptised into the spirit of christ , continually shout and cry concerning all good within them , or round about them , grace , grace , free grace , love from eternity , and to eternity ? who art thou , that as pilate negligently cryes , what is this grace , i understand it not , and so goest away turning thy back on this grace , on jesus christ , on the glorious ministry of this grace , on the everlasting father the fountain of this grace ? this is the prophane heathen . the second stranger and enemy to free grace , is the pious jew , when jesus christ by his doctrine discovered his glory , and the people believed on him , the most religious jews cryed out , we know that god spake to moses , but whence this man came we know not . oh how many such jewish devout spirits be among christians ? when jesus christ in the ministry of his gospel shines out with the beams of free grace , breaking out in their simplicity , purity , and unmix'd freedome , see it not , and know it not ; when jesus christ in his glorified face scatters those beams of grace into the bosome of many men , they cry out , this we know , that moses , that the latter of the scripture every where calls upon us to be doing , to abound in good works , to work out our salvation with fear and trembling ; but what this doctrine of free grace is , we know not , nor whence it comes , although there be no right doing or abounding in good works , or working out salvation , but by the operation of this free grace , for it is god that worketh in us both to will and to do ; how ignorant are many of the religious jews among us of the glory of this king , of the power of his reign , who reigns by a scepter of righteousness to eternal life by jesus christ our lord. oh let no more thine own reason , the free will or power of the creature , or all works arising from these in opposition to the free grace of god , 〈◊〉 contend with it for the preheminence or copartnership , to take the scepter of righteousness out of his hand ; no , free grace hath a most glorious minister by which he will reign to bring out eternal life through righteousness , and that is jesus christ : in the place of free will , right reason so called , and all created excellencies , he sets up jesus christ ; free grace reigns through righteousness to eternal life by jesus christ. the third enemy and stranger to the grace of god , is the vain christian , and this is of two kinds ; first , he that playes the wanton with the grace of god , oh that there were not too much of this ; when god rained to the jews the bread of angels in the wilderness , they loathed it , and said , what is this manna , how insipid is this , we find no strength in it ; oh that this were not the temper of many . how is that rellish of free grace , that savour and esteem of free grace , that eager feeding of the soul on free grace , as the delicacy of heaven and eternity which was among the saints of old , now almost quite lost ? how do we play the wanton with this grace of god that reigns so freely ? we find no rellish in it to satisfie our understanding , or to feed and feast our will and affections ; tak heed i beseech you of thus playing the wanton with free grace , whosoever he be that subordinates the free grace of god to any thing besides its self , or bounds it in any thing besides it self , he that gives it confinement to or dependance on any thing of the creature , or subjects the free grace of god to mans reason , or which is the other wantoness , turns this grace of god into a liberty to sin , and makes this high free love a pretence or cloak to licentiousness , he is a stranger and enemy to the grace of god , as 't is of god , he that sees not god to be all in all , sees nothing at all of god rightly , so he that sets not up the grace of god in the infiniteness , unlimitedness , independency of its own freedome and sweetness , transcendent over , antecedent to all good in the creature , he makes the grace of god nothing ; grace is no grace , unless it be all grace , abate any thing of the freedome of divine grace , and 't is no more grace at all . i conclude this use with the last of the revelations 18. for i testifie to every man that heareth the words of the prophecy of this book ; if any man shall add unto these things , god shall add unto him the plagues that are written in this book , and if any man shall take away from the words of this book , god shall take away his part out of the book of life . see the danger of adding to , or taking from the word of god ; now to bring this to my purpose , you may see that this word of god is no other than the word of his grace , no word comes from god to his people , but the word of his grace , it hath its beginning , strength , and end in this grace , as appears 20 acts 32. now brethren i commend you to god , and the word of his grace , which is able to build you up , and give you an inheritance amongst all them that are sanctified ▪ he takes from & adds to the word of god , that takes from and adds to the grace of god. o my beloved , let us all then , as the glory of god is dear to us , as the peace of our souls and bodies is dear to us , le ts take heed of taking from , or adding to the grace of god , if we take from the grace of god any thing of its own freedome , of its antecedence to all good in all creatures , god certainly will take from us proportionably of the purity , of the peace , of the power , of his spirit in our spirits , of the comfort and prosperity of our lives , of consolation and joy in death , of our blessedness and glory after death . if we add to the grace of god , any power in the creature , any free will in the creature , any excellency in the creature , god certainly will so withdraw from us , that by it we shall find we add to our corruptions , we add to our care , fear , grief , doubt , despair and anguish , while we live and add to the blackness of darkness in death , and add to everlasting torments after death , if this free grace it self do not interpose and prevent it by its own freedome . my next use is to perswade all , heathens , jews , and christians , to seek after this grace of god , to be acquainted with it , and that their acquaintance may encrease , seek acquaintance with the free grace of god with all your heart ; let all the desires of your heart be wrapt up in the search of free grace , psalm 27.8 . my heart saith , seek my face , thy face will i seek ; free grace , eternal love , this is the naked face of god , oh seek , let your heart with all within you , say to you continually by day and by night , seek the face of god , the grace of god , and let your heart answer again in the truth of your practice , thy grace o god we will seek ; all good things of time and eternity are wrapt up in the grace of god , wisdome is a tree of life to those that take hold of it , 't is the gospel is the tree of life , 't is grace is the gospel , the glad tydings from heaven ; take hold of this grace of god by faith , 't is a tree of life , god is the root of this tree in thy spirit , when you take hold of the grace of god , you shall have the father the fountain of this grace , the son the channel full of this grace , the holy spirit as the living streams , living water , and floud of this grace , pouring out it self into thee , you shall have the new nature , the spiritual man , the budds of this tree springing out of this root , and every spiritual grace as the branches of it , and all joy and glory of the spirit as the fruit of free grace , on which your soul shall feed as on the fruit of his own tree ; o then follow free grace , wait for it , seek acquaintance with it , with all your understanding , might and power . my next use is , to warn all that profess the name of god to take heed of living under the law , of abiding in a legal spirit ; you shall see how i come to this admonition from this doctrine , if you consider that text which loudly alarums us to hast from sinai to sion , 6 rom. 14. for sin shall not have dominion over you , for you are not under the law , but under grace . o behold and tremble to see that the law and grace are inconsistent in their reign , if you be under the law , you cannot be under grace ; if you be under grace , you are no more under the law ; if you be under the law , sin domineers over you , grace is no king to you ; o then be fearful to build tabernacles on mount sinai in clouds and earth-quakes under the administration of the law ; but you will say , how shall we know if we be under the law or no ? i shall at this time give you one character to know it by ; art thou still in thy natural estate of unregeneracy of unbelief , then you are under the law , and not under grace , the lord jesus tells , john 3.3 . except a man be born again , he cannot see the kingdome of god ; and again , except a man be born of water , and of the spirit , he cannot enter into the kingdom of god : art then acquainted but with a natural birth , art thou a stranger to the new birth , the second birth , that from above where grace is a king , whose kingdome is righteousness , peace , and joy in the holy ghost ; art not thou born of water and of the spirit , of that spirit the spirit of grace , of that water which is above the firmament , the grace of this spirit which flows for ever , then you cannot see or enter into the kingdome of grace ; there is a cherub with a flaming sword , the ministry of the law , that keeps the entrance that you cannot tast the sweetness , joy and glory of this grace ; the law hath dominion over thee , and sin , death , the devil , and eternal wrath , have dominion over thee according to thy present state ; oh that you would lament this with tears of blood , that your hearts would break with longings , till grace according to its freedome translate from this kingdome of the law to its own kingdome and dominion , a kingdome of heaven upon earth . alas , while under the law in vain do you strive to break the chains of corruption and lust , guilt and fear ; sin reigns powerfully , and will reign to death , to a first death , a dark and melancholly state , to the second death , a long and endless night without any glimps of light or the least refreshment , where you lye in torments unexpressible beyond that of the highest fear , in unquenchable burnings , where evil spirits and devils in this kingdome of the law and wrath pour continually oyl to the fire , and cry out , where be the pleasures of sin , the riches of the world , where is your pomp , happiness and joy , now in all the things that were seen , and be now vanished , and be as fuel to heighten your flame ; o come to the lord jesus and be councelled by him : we read when an army of the philistines lay between david , and bethlehem , he cryed out , oh that one would give me drink of the water of the well of bethlehem which is by the gate , and three mighty men brake through the host and brought water to david , but he poured it out unto the lord and said , far be it from me , is not this the blood of the men that went in jeopardy of their lives ? hear all you that are under the law , the bosome of the father is the true bethlehem , the house of bread , jesus christ the bread of god is there , in the gate of this bethlehem is a fountain of grace , o long day and night cry and say , in the ear of the lord jesus , who will give to drink of that fountain in the gate of bethlehem , in the fountain of grace , then i shall not be parch'd with the burning heat of lust , of guilt , of grief , of pain , then shall i thirst no more after the poysons of this world , the least drop of that water would be an eternal solace to my soul ; oh hear and see thou that thus longest and faintest to drink , but cryest , alass there be armies between thee and this fountain , armies of corruptions , of guilt , of sin and wrath , armies of devils , oh who now shall give me to drink of this fountain ? be not cast down , look up , behold , and see , and rejoyce to see jesus christ the mighty worthy of god hath broke through all these armies , and in despight of all , he brings of the living water of grace , from the fountain of grace for thee to drink , nay he brings thee to the fountain in the bosome of the father ; oh now in this moment , thou that hast hitherto been in thy natural estate under the dominion of the law , hear his voyce that by the ministry brings thee to the fountain of grace , that calls thee to come freely without money and without price , to drink deep of this fountain ; this shall spring up to all righteousness , holiness and joy in thee ; this shall spring up as streams to make thee flourish like the garden of god ; oh that the lord jesus would be present with thee now to a new birth , to give thee a new heart , a believing heart , do not as hitherto pour out the precious water of this grace from this fountain on the ground by contempt of it ; but say now , shall i spill the water of this grace , which is the blood of my jesus , the life of my jesus , that not only hazarded , but poured out his blood to bring me to this fountain ; oh drink then , the spirit of grace give thee a new nature , a new heart to drink deep , to drink abundantly by day and by night of this free grace which reigns through righteousness by jesus christ our lord. evangelical rules concerning suffering . in a discourse , may 10. 1670. romans 5.21 . the latter part . so might grace reign through righteousness unto eternal life by jesus christ our lord. i have raised this doctrine from these words , that the grace of god is the supream good in the gospel , in the covenant of grace , there is no good above it , there is no good before it , all the good of the gospel comes from it , all good depends on it , and is dispens'd by it . i have shewed that this grace is sovereignly infinitely free , sweet , and irresistable : i demonstrated this by three arguments . first , that the grace of god is the highest love ; secondly , the grace of god is the highest loveliness and beauty ; thirdly , it is the highest joy . this is the grace of god , the love of the father , the loveliness of the son , god in all the three persons at once shining out in each of them in the light of divine love , heavenly beauty , and incomprehensible joy , and breaking out from god in the spirit of a saint as a spiritual flame of divine love , heavenly beauty , and infinite joy , inlightning inlivening the soul of a saint , teaching it and transforming it to one spiritual flame of the same love , beauty , and joy , with it self . my last use was an exhortation to glorifie the grace of god , and thereby the god of grace . first , in our lives , by living to this grace ; secondly , by suffering for this grace , by this grace . i spake of the first , and shall by the assistance of god spend this time on this last part , to glorifie the grace of god in your sufferings . here i began by the grace of god to deliver those things to you , which i my self have sometimes received from jesus christ , when i have seen his face and tasted his love by a spirit of faith , and so do i hope and desire in the simplicity of my heart to lead you by the same anointing of the spirit of this grace of god shining in the face of christ with this heavenly love , beauty , and joy , as i hope i my self am led and taught to live upon them . there be five rules i would lay before you in the pursuit of this exhortation . first , see that you suffer from the grace of god calling you to suffer . secondly , suffer only for the grace of god. thirdly , suffer with grace in your spirits . fourthly , suffer with grace in your outward behaviour . fifthly , let grace alone , this grace of god , be all your solace in all your sufferings . first , suffer from the grace of god calling you to it , heb. 5.4 . the holy ghost tells us , no man takes this honour to himself , as a priest to god , but he that is called of god , as aaron was ; when you suffer as saints , then you will by jesus christ become like him , and be both the priest and the sacrifice ; but take heed you take not this honour to your selves to be priests and sacrifices to god , except he call you to it , as he did aaron : st. paul layes this as the ground of all that spiritual light that flowed from him , in his epistle to the corinthians , 1 cor. 1.1 . paul called to an apostle of jesus christ , through the will of god ; then have you a sweetness and strength in your sufferings , when you can say of your selves , such an one is called to be a sufferer ; when the grace of god calls you to be a sufferer , then the title of a sufferer and the triumph will be great . paul when he stood before the roman governour , makes this the ground of his confidence and consolation , o king agrippa i was not disobedient to the heavenly vision ; what a spring of fresh life will this be to say , i have not been disobedient to the heavenly vision , i have not been disobedient to the heavenly call , the grace of god shining without me in his providences of grace , and shining before me in his word of grace , and shining within me from the spirit of that grace on my spirit ? o ye the flock of jesus christ , o ye little flock , keep your eye on your shepheard the lord jesus , especially when he leads you into the wildernes , and into the storm , see him going before you , and hear his voyce calling to suffer , and know his voyce ; then shall you go in and out and find pasture ; then in the valley of death you shall meet with green pastures ; then in the time of great tempests when the sea roars , you shall feed by the still water-brooks and rivers ; then in the hot noon of persecution your shepheard shall lay you in a shady grove , under his own shadow , in the tender grass , in his own bosome , and there and then your conscience , together with the spirit of grace , the holy angels , all blessed spirits , shall be as so many birds singing about you , and you shall appear as a continual spring ; god shall spring up in the beauty of his appearance , in the manifestation of his love , while you are obedient to the heavenly vision , and follow the heavenly call of his grace in his providences , his word , and spirit . this is the first rule , see that you suffer only from grace calling you to it . second rule is , see that you suffer for the grace of god only ; but before i fall on the affirmative part of this rule , i have cautions to give , to take heed of these things for which you are not to suffer . first , suffer not for the favour of man to please any party or perswasion ; saint paul saith , do i perswade men , or god ? or do i seek to please men ? for if i yet pleased men , i should not be the servant of christ , gal. 1.10 . oh suffer not to approve your selves to men ; the scripture saith , judg. 9.13 . that wine cheareth the heart of god and man. a learned interpreter applies this to christ and his saints , christ the vine , and saints the branches , the blood of christ in his saints poured out in sufferings , makes glad the heart of god and man , oh pour not out this blood to make glad the heart of man alone ; how foolish be we to seek to please men with a false fleshly spirit ? oh let this wine be poured out to this end , to make glad the heart of god , and all that partake of the same divine joy with him . a great king when he met with a great philosopher said , oh what a theatre have i lost , by thy not seeing my actions : it was more to him to be applauded by this one man before all the world , than all the benefit of his victories besides . beware of this , to make any man , any sort of men , the theatre of your sufferings , to be applauded by men , let god alone be the theatre of your sufferings , 't is a light thing with me , saith the apostle , to be judged in mans day ; let this be the beginning and end of all your suffering , to be applauded by god , approved of god , and accepted by him . suffer not out of any humour or passion , the apostle exhorts 1 cor. 5.8 . let us keep the feast , not with old leaven , neither with the leaven of malice , but with the unleavened bread of sincerity and truth ; this relates to the passeover , 7th . verse , for christ our passeover is sacrificed for us : there is to be a conformity between the sufferings of christ and a saint ; do you come to suffer with christ ? let it be like christ , let it be a passeover , let it be a sacrifice of a lamb , lay thy self down as a lamb , gentle , innocent , and meek , and let this be a feast , and cast out the old leaven , all sour , sullen , cross , perverse spirits ; keep this feast with the unleavened bread , the sincerity , truth , simplicity of an innocent , gentle , meek spirit . suffer not for any earthly interest , worldly power , or earthly kingdom ; saint paul tells us , 2 cor. 3.17 , 18. that that which kept him from fainting in affliction , we look not at the things that are seen , but at the things that are not seen , for the things that are seen are temporal ; now while the outward man perishes , the inward man is renewed day by day ; if we suffer with our eyes on visible powers and interests , we shall faint in our suffering , when instead of having our expectations of great rewards answered , we shall find our outward man , and the interests thereof decay , at what a loss shall we be . saint paul joyns these two together , minding earthly things , and being enemies to the cross of christ , phil. 3.18 , 19. be not deceived , it will be found an unhappy delusion ; while we think we are in conformity to the cross of christ , for us to keep our eye , mind , and heart , fix'd on earthly things , we shall be found in truth enemies to the cross of christ. my fourth caution is this in my second rule of suffering for grace , suffer not for a wrathful spirit , for a ministry of wrath and of the law ; this is the servile spirit , the son of hagar the bondwoman which is of mount sinai , this spirit shall not inherit the promise or the kingdome of god ; that is reserved for the spirit of the freewoman , for isaak the seed of love , of divine mirth and joy : when nadab and abihis offer'd strange fire before the lord , the strange fire returns upon them and consumes them ; god calls his own works of wrath , a strange work ; 't is a strange fire to god who is love , if you come to suffer with the strange fire of a wrathfull spirit , this fire will burn upon you till this wrathfull spirit hath consumed you . moses himself , the meekest man on earth , yet being a minister of the law and of wrath , for one wrathfull expression , hear now ye rebels , he was not suffered to enter into the good land of canaan . david , a man after gods heart , though he had fought the battels of the lord , for his wrath in murdering vriah , was not permitted to build the house of god the temple . when christ was to suffer , he bids peter put up his sword , for he that uses the sword , shall perish by the sword . if we suffer for a ministry of wrath , with a spirit of wrath , we shall find the wrathfull sword turn it self against us ; 't is the spirit of grace alone , 't is the spirit of love , of faith and joy , which brings to the good land of rest , which builds up the heavenly temple . now i come to my rule it self , which is , suffer alone for the grace of god. i shall divide this rule into four parts . suffer first for the ministry of the grace of god. for attendance to this ministry of the grace of god. for obedience to this grace . for the kingdome of this grace . first , suffer only for a ministry of grace ; hast thou seen the beauty of christ ? hast thou tasted the love of christ ? hast thou known how sweet the lord jesus is to the poor soul of man , to poor lost sinners ? and canst thou forbear to declare or hear those things which you have tasted and seen , when they appertain to the glory of the king of grace , when they appertain to all mankind , when they are the joy of the whole earth and of heaven , when they are the hope of all nations , and of every creature in its capacity ? i will publish the name of god , sings moses in deut. 32.3 . you to whom that name hath proclaimed it self in the gospel , publish that god is light in whom is no darkness , a light of pure glory , that god is love it self , free , absolute , unmix'd , that he is god emmanuel , this light , this love , with us , for us , in us , in our stead , springing up in us . oh pour out this name of god wherever you come , as an oyntment that may fill all spirits round about you with a sweet smell , to draw all souls by the sweet smell of christs loveliness in thee , to jesus christ , and make them in love with him ; and now see what saint paul saith , phil. 2.17 . yea , and if i be offered on the sacrifice and service of your faith , i joy and rejoyce with you all ; for the same cause also do ye joy and rejoyce with me . doth the most high god in thy spirit shine out with the light of his blessed beauty and love ? doth he by thy spirit shed abroad his dearest love to many souls ? doth he by thee wooe souls and bring them into the bosome of his most heavenly love , where they also become children of light and love , shining in the same beauty , springing in the same sweetness ? if thou be offered up in any degree of suffering , and made a sacrifice for this service of the faith of any , for thus espousing jesus christ , and the souls of saints one to another in this golden band of incorruptible beauty and love , oh rejoyce , and call all holy angels , and blessed spirits , to rejoyce with thee , and be thereby helpers forward of your joy . thus suffer for the ministry of grace . secondly , suffer for thine attendance on the ministry of grace ; faith comes by hearing , and hearing by the word of god ; oh cursed , saith that good and noble italian marquess , be he that thinks all the treasures in the world to be worth one moments communion with the lord jesus christ. david a great king saith , one day in the house of the lord to behold his glory , is better than a thousand elsewhere . doth god by any ministry through the outward word of his grace bring forth himself to thee as a heavenly bridegroom comming out of his chamber richly adorned as the sun in a summer morning fresh and sweet with beauty of his grace , to take thee out of thy state of sin and sorrow , out of the tumults of the flesh , to his bridall chamber , to his marriage chariot , to ryde with him as his queen ? canst thou now think there are any joyes , any treasures to be compared with this state ? have you thus in the ministry of his grace seen the lord jesus , and received him in his love into your souls ? and is not one hour spent thus , better than thousands in all the glory of the world ? is not one grain of this glory better , of more worth , than all this world at present , with respect to the present sweetness ? what will it then be as it grows up in full ripe fruits to eternity ? thus suffer for attending to the ministry of grace . thirdly , suffer for your obedience only to the grace of god ; the wise men followed the starr , though it went into a stable , because there they met with the king of glory . behold a more beautifull guide than a starre , i will guide thee by my eye , the face of god to his people , is the day spring from on high ; follow this day spring , this eye , this face of god , whethersoever it leads thee , though to a manger , though to a prison , though to the cross and to the grave , to poverty and desolation : oh follow it , for where-ever it leads you , you shall find your jesus there , the prince of glory , turning the stable , the prison , to a palace of glory , and turning the cross to a flourishing tree of life , budding as aarons rod. fourthly , suffer only for the kingdome of grace ; there be two scriptures which i shall present to you , to make good this part of my exhortation , heb. 11.13 . they confessed that they were strangers and pilgrims on the earth : then 14th . they that say such things , declare they sought a countrey , a kingdome , but what kingdom , 15. vers . not that from whence they came ; and 16. but now they desire a better countrey , that is an heavenly ; therefore god is not ashamed to be called their god , for he hath prepared for them a city : they seek a countrey , 't is their heavenly native countrey ; the word is patrida , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffer as pilgrims here , not to be princes , care not for it ; have you been cast out of your possessions , estates , and glories here , and desire not to return whatever opportunities present themselves ? let not this be in your eye in suffering , profess here you have no abiding place , no enduring substance , profess your selves pilgrims , give your selves to suffer as such , let your eye be upon your native countrey , on the heavenly jerusalem ; now you please god to the heart , and god delights to be called your god , when together with him , you will be sojourners here , and seek no kingdome but that in which he reigns ; now god will prepare , now god hath prepared for you a city , nay a kingdome . the second scripture is 2 cor. 4.18 . with the 5th . and 1st . what carryed paul through suffering , saith he , we look not at the things that are seen , but things not seen , which are eternal ; and now we know , that if our earthly house of this tabernacle were dissolved , we have a building of god eternal in the heavens , and this we groan for , to be cloathed with our house which is from heaven , not to be uncloathed , but clothed , that mortality may be swallowed up of life ▪ here 's a kingdome for which alone all the saints are to suffer ; not of this world , nor in this world ; not of the flesh , or in the flesh ; but of the spirit , and in the spirit ; but for an invisible kingdome , which the eye of no natural understanding can reach , a kingdome seated and established in god , a kingdome eternal in the heavens , where the invisible light and glory swallows up all that is visible , temporal , and mortal into it self : for this kingdome of grace endure sufferings , so you will be like christ , for it is said he endured for the joy set before him ; what was that joy set before him ? see that john 17.5 . and now , o father , glorifie me with thy self , with the glory which i had with thee before the world was : see here the joy and kingdome which was in the eye of christ , that kingdome of god above which is righteousness , peace , and joy in the holy ghost , which is not in this world , which was before the world was ; a kingdome in eternity , god himself that kingdome , the invisible , eternal glory of the god-head , which was , when the world was not , and shall be , when the world is no more , which while the world continues is the same , but not in the world , nor in appearance to sence or reason , but in the invisibility of the eternal spirit , in a glory farr surmounting sence or reason ; this kingdome was in christs eye when he suffered , now the joy of this kingdome made him despise the shame ; oh be ye like christ , and suffer for this kingdome to reign with god in his invisible and eternal glory . so much for this second rule , to suffer only for the grace of god. thirdly , let us suffer with the grace of god in our spirits ; when the disciples desired jesus christ to call for fire from heaven to destroy those samaritans that would not suffer him to go through their city , jesus christ saith unto them , ye know not what spirits you are of ; these words are capable of a two-fold sence : first , you know not not o my lambs what is your proper spirit , and how that you ask is your proper spirit , this is unproper to my spirit , and do you desire to know what spirit this is ? the holy ghost tells in the epistle of saint james , jam. 3.14 . if you have any bitter envying and strife in your hearts , glory not , and lye not against the truth ; this is a bitter zeal in the original , call not this zeal , religion , and grace , and the spirit of the gospel , you lye against the truth if you do so ; this wisdome is not from above , but is earthly , sensual , and devillish : o see what spirit we are of , if we call for fire from heaven to consume those that reject us and resist us , to destroy the soul or life of any man ; this is a bitter zeal , and brings in 16 vers . confusion , and every evil work . a second sence is , you know not what spirit you are of , that is , you do not understand what the spirit of grace , of the gospel , in you is , and what the spirit of a saint under the gospel is ; for the son of man came not to destroy souls , but to save them : would you know the proper spirit of a saint ? see that in the 17th . vers . but the wisdome that is from above , is first pure , then peaceable , gentle , easie to be entreated , full of mercy , and the fruits of righteousness are sown in peace , without partiality ; the word is , without wrangling : see the spirit which is your spirit , the spirit of saintship , 't is a dove , as the eyes of the spouse , a spirit composed of the purity of a spiritual and heavenly loveliness , and in the simplicity of this loveliness , it flows out in love to all , without regard to this party , or the other party , without quarrelling , and so in its life , it sows the fruit of righteousness , in peace , in the purity , love , peacebleness , and gentleness of this spirit , and so makes peace , and springs up into peace . oh that our lord jesus were ever in our eye and heart as a pattern ; when he was crucified , he died to be a sacrifice of love to those that crucified him ; when his blood was poured out with the greatest malice , he shed it to wash away their sins that spilt it , to make his blood a heavenly wine in the kingdome of his father for those very sinners to drink of , and receive a new life , to have fellowship with him in his life ; his last-breath was spent in a dove-like breathing , and giving a kiss of love to those souls that crucified him , in these words , father forgive them , for they know not what they do : what a kiss of kindness was this to those souls that were with the greatest rage crucifying him . oh suffer ye in like manner . 't is said , the blood of the saints , is the seed of the church ; when you suffer , let your loss and suffering be with this spirit , to sow a pretious seed of grace and love , of peace and righteousness , to spring up in the souls of those by whom you suffer , by your heavenly love and meekness in suffering . if you dye suffering on account of the grace of god , let the breathings of your soul to the last , be an offering of prayers in the behalf of those that cause your sufferings , that god may pardon them , and delight in them , to do them good , and bring them to the same rest of god with you . my fourth rule is , let grace be in your outward behaviour when you suffer ; it is said of the spouse , that milk and honey are under her tongue ; so in your deportments , carriage , looks , or words , let there appear nothing of the venome of the serpent , nothing of the fierceness of the wolf , let all be lamb-like , let your eyes be doves-eyes , let every action and word be milk and honey , pure , true , wise , healing , nourishing , gentle , softning , sweetning ; as spices when they are thrown into a fire , send out a sweet perfume to recreate the sences of those that threw them into the fire ; such should the suffering of a saint , breathing out the sweetness of heavenly joy and love to those that cast them into the fire , to allure them into the fellowship of this grace , and so heap coals of fire upon their heads , according to that of the apostle , 1 cor. 4.12 . being reviled , we bless . a fifth rule is this , let the grace of god be your onely solace in all your sufferings ; i shall only gloss a little on two scriptures , and so conclude ; the first is , in rom. 8.35 . who shall seperate us from the love of christ ? shall tribulation , distress , or persecution , famine , or nakedness , peril or sword ? nay , in all these things we are more then conquerours , through him that loved us ; for i am perswaded that neither death , nor life , nor any creature , shall be able to seperate from the love of god which is in christ jesus our lord. the grace of god that we have been speaking of , and the love of god here in the text , are all one , how sweet and full of consolation is this grace in suffering ? the love and grace of god which shines out and lives in the glorified person of jesus christ , is the same that he communicates to his saints and lives in them . and now whatever suffering comes to a saint , no part of it shall ever come between you o saint , and this bosome of love , nothing shall seperate from this love : a cloud of suffering may surround you , and be black without to those that look on it , but this cloud within shall ( like the tabernacle with badgers skins without , all glorious within ) shall be full of divine love to you ; this cloud shall not come between you and this love of god , the grace of god shall be between you and every cloud ; they say of the romans of old , that they had a sort of linnen that would not be burnt in the fire , and after they had burned the dead as was their custome , they took up the bones and wrapt them in that linnen , and therein burnt them to ashes to keep the ashes unmixt from the common ashes . let what suffering will come , let what fire will be kindled upon you , you are wrapt in the bosome of the lord jesus ; and whatever operation the fire may have upon you , it 〈◊〉 do you no hurt , for you are safe wrapt up in that love which the fire cannot hurt . the houses of great persons have naked , bare , dead , damp walls in them , when the owners family is from thence ; but when they come to their houses they furnish them with rich hangings , which are beautiful to the eye , and keep the rooms warm , and serve for recreation to entertain the indwellers with some pleasant stories which are described in them . o my beloved , every state of suffering into which a saint comes , is a distinct room of the pallace of the great king of glory and his bridegroom , and though that condition be like bare walls , damp , melancholy , and naked , yet when you come into it , having this grace of god accompanying you in every state ; now it is furnisht richly for you with love , as for an heire of glory , with the grace of god , which is the light of divine love , beauty and joy all in one ; god in christ shining in the simplicity of all his love , doth as with hangings of glory furnish thy room ; now the deformity of the walls is covered with divine beauty , now the damp of the walls is taken away with the warmth of divine love , now the melancholy is taken away , and you are entertained with pleasant stories of this love and its glory , all in this furniture , in this love of god which comes between thee and sufferings , and present themselves to thee according to all wisdome and prudence . my last scripture is , 1 pet. 4.14 . if ye are reproacht for the name of christ , happy are yo● for the spirit of god and of glory rests on you . let me give you a few considerations from this word of grace ; first , when you suffer as a saint god is with you , he presents himself and appears to thee in grace and love . so it was with jacob , he was by esau's ill will cast out of his fathers house , sent away poor and alone ; with my staff i went over saith he ; he wanders in a large field , and meets with a dark night and a hard bed , having a cold stone for his sorrowful head to sleep upon ; but behold there he met with that presence of god , that spirit of god and of glory , in such eminency , as he never saw before , that he cries out , this is none other but the house of god , this is the gate of hea●●● . let us not fear what will befall us while we be obedient to the heavenly vision in the face of christ ; we may be cast out of our fathers house by our churlish brethren , from our own houses , estates , and joys of this life to wants and nakedness . but behold their god will appear to us , that we shall say , o blessed experience , i am cast out of my own house , but here i am in the house of my god , where i shall dwell for evermore . 2ly . god will be with thee in his spirit , not a spirit of grace only , but a spirit of glory , god will be with thee in the spirit unvailed , and give thee the sweetest view of his naked face , he will in this spirit of grace and glory poure out himself in the highest delights to thy bosome , and take thee to his bosome , to the fountain of love and sweetness , making himself with thee one spirit of joy , beauty , sweetness , love and light , all your graces shall be turned into glories ; now as gold by the fire is heightned to a lustre , the spirit shall be in every grace , comfort , and truth , a spirit of glory . god shall say to you , come out from the possessions and joyes of this world , to the naked open field ; there i will bring thee to my garden , and there i will sing of my loves , come out of the tabernacles of clay , come with me my love to my banquetting house , there i will give thee my loves , there i will spread my banner of love more gloriously then ever you saw it , and you shall be more sick of love for me , and i will more abundantly satisfie thy love . thirdly , god will now be with thee to rest on thee to continue with thee , not as in your prosperity like a waifairing man , to give a visit for a night and away ; no , he will say thou hast left and lost comfort of relations , & friends , & ready to lose thy life , now i will not leave thee alone , i will be house and land , gardens and orchard , sweet relations , all joys of life ; i le be the pillar of fire and pillar of cloud at once to thee by day and by night ; i le be a firm security to thee , a fire shining round about thee with flames of purest glory , most ravishing sweetness , divinest love ; i le be a sweet cloud overshadowing thee , distilling on thee peace and rest ; i will keep thee in perpetual safety by my over shadowing thee ; i will never leave thee alone while you sleep ; i le watch over thee when you awake ; i will talk with thee ; i will entertain thee ; i will speak of my kingdom and glory , and in all thy walks i will guide thee ; i will tell thee of the union between thee and me , which is an unsearchable mistery to the natural man ; i will celebrate before thee my everlasting love , my light , life , and love , shall be the way in which you shall walk , in which you shall go from one delight to another , till you come to eternal joys in my self . lastly , when you suffer for the grace of god , it appears from this scripture , the god of all grace will rest in thee , that is , will lay himself down in thy bosome , and give thee full satisfaction , highest complacency and joy that you are capable of : when christ was baptized , heaven was opened upon him , and god came down in the form of a dove , and said , this is my well beloved son , in whom i am well pleased . oh who would not with jesus christ enter into a baptisme of the deepest affliction , the greatest suffering , to have god as the heaven of heavens opening himself about thee , and come in a dove-like form in purest love , speaking such words as these , this is my beloved child , in whom my soul is well pleased ? now is my joy full in thee , and thy joy shall be full in me , and i will glorifie thee with my self ; these sufferings themselves shall be a crown of glory . thus my beloved , make the grace of god the only solace to you in sufferings , and set these rules before you in suffering , from the grace of god , for the grace of god , as a ministry of love , and in attendance on it , obedience to it , to walk in god as he is love , and have nothing but this love dwell in you ; suffer with a spirit of grace and love , springing up into all grace , suffer with a gracious behaviour , where nothing but love to all , springs up a divine love like the love of our saviour , making you in suffering a sacrifice of a lamb for all in love ; and then let this grace of god , this grace which is the highest love , beauty and joy , which is god himself in highest love and joy , coming to you , and taking you to himself ; let this be your solace in suffering , and so the god of grace and peace shall keep you whether you live or dye , he shall sow the fruits of righteosness in peace , which shall spring up in peace to your selves , and all round about you . and thus much for this exhortation . finis . notes, typically marginal, from the original text notes for div a61473-e1080 rules . the riches of grace a treatise shewing the value and excellency of a gracious spirit by comparing it with the nature and spirits of wicked and ungodly men, which desire not the wayes of the lord jesus / by that reverend and faithfull minister of gods word, william fenner ... fenner, william, 1600-1640. this text is an enriched version of the tcp digital transcription a41124 of text r6526 in the english short title catalog (wing f697). 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. 85 kb of xml-encoded text transcribed from 74 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a41124 wing f697 estc r6526 12251373 ocm 12251373 57091 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. a41124) transcribed from: (early english books online ; image set 57091) images scanned from microfilm: (early english books, 1641-1700 ; 143:2) the riches of grace a treatise shewing the value and excellency of a gracious spirit by comparing it with the nature and spirits of wicked and ungodly men, which desire not the wayes of the lord jesus / by that reverend and faithfull minister of gods word, william fenner ... fenner, william, 1600-1640. [6], 138 p. printed by r. cotes for i. sweeting ..., london : 1641. reproduction of original in bodleian library. eng grace (theology) -early works to 1800. a41124 r6526 (wing f697). civilwar no the riches of grace. a treatise shewing the value and excellency of a gracious spirit, by comparing it with the nature and spirits of wicked fenner, william 1641 16150 1 0 0 0 0 0 1 b the rate of 1 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-12 elspeth healey sampled and proofread 2005-12 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the riches of grace . a treatise shewing the value and excellency of a gracious spirit , by comparing it with the nature and spirits of wicked and ungodly men , which desire not the wayes of the lord jesus . by that reverend and faithfull minister of gods word william fenner , b. d. sometimes fellow of pembrook hall in cambridge , and late of rochford in essex : finished by himselfe . london . printed by r. cotes , for i. sweeting , at the angell in popes head ally . 1641. to the christian reader , grace , mercy , and peace . there was never any age or time ( christian reader ) since the beginning of the world , how corrupt soever , that was comparable to this our thrice unhappy age , in all kindes of corruption , wickednesse , and sinne , with griefe of conscience i speake it , with weeping i behold it , and with sorrowfull heart i lament it , and therefore seeing wickednesse doth so abound , the lord ( lest his children ( frozen in the dregs of their sinnes ) should perish with the wicked ) raiseth up , in his mercy , good men ( as we see the author of this treatise , a man of rare parts ) to plucke off the visard of sinne from their faces , and to lay it open to the view of the whole world , to the end that every one may see the vilenesse of his wicked wayes and the filthy dregs of sinne , throwne in their face ; may blush at the same , be ashamed , repent , amend , and turne to the lord jesus , and so eternally be saved . in this treatise is drawne to the life , the sinnes and wickednesse of ungodly men , which desire not the way of the lord jesus ; together with the excellencies , riches , great value of a blessed and gracious spirit . the author of this treatise was a man of a pretious spirit , as may appeare by this and other workes of his in print : a reverent and worthy divine gives this testimony in his commendations , that he was a minister very conscientious , one that had a great ability given him of god to preach unto , and worke upon the hearts and consciences of men , to awaken the sleepie , to informe the erronious , to settle the doubtfull , to confirme the wounded ; also that he was a worthy divine , both in regard of his unwearisome paines in preaching , consuming his owne body to save the soules of others , as also of his learning and exemplary piety . they that knew him did love and reverence him ; and if any did dis-esteeme him , it was because they did not fully know him . he is now a shining star in the firmament of heaven ; also that there were hundreds of people that will blesse god to all eternity for his paines ; he needs not our prayses , but our imitation . it is true that this birth is posthumum opus , and commeth out after the death of the author ; but i hope it will be the more pleasing , to revive the memory of him , whose life and labours were deservedly pretious in the esteeme of gods people . this treatise is one of the sparkes of the zealous ( dead , yet living ) author , finished by himselfe , which might have laine covered in the ashes of forgetfulnesse , had it not beene blowne up by one ( well minded ) which received it from the authors owne hand : it hath beene viewed by a reverend divine , to prevent errours and to make it compleate for the presse , which is here presented to thy view . therefore christian reader , let me obtaine this much at thy hand as to except of his labours as precious , well-wishing towards the truth and the professour thereof . the subject of this ensuing discourse is published for thy benefit , reade it , the lord give thee understanding to conserve and practice it in thy life and conversation , amen . the riches of grace . job 21. 14. therefore say they unto god , depart from us , for we desire not the knowledge of thy wayes . jobs friends disputing against job , that he was a wicked man , because the wrath of god in so grievous a manner , lay so long upon him ; job returnes answer againe , if this be true doctrine you speake , that god scourgeth none but wicked men , how is it then that wicked men so oft , and so much prosper in the world , abounding in all worldly pleasures and delights ? now job shewes that wicked men may prosper in five things . first , in life and health : as the raven may live five times longer than cleaner birds , verse 7. secondly , in their multitude of children , verse 8. a foule sow hath more young than an ewe hath lambes . thirdly , in tranquillity and safety , verse 9. fourthly , in successe and increase of their substance , verse 10. as the wicked men have a proverb , the worse man the better lucke . fifth , in wealth , security and pleasure : hearts ease , say they , is the best flower in the garden , vers. 11. 12. 13. the job sets down two things . first , the sinne in the verse read unto you , they say unto god depart from us , for we desire not the knowledge of thy wayes . the punishment in the 13. verse , in a moment they goe downe into the grave , and verse 〈◊〉 the wicked are reserved for the day of destruction ; every wicked man god hath layd up , and purposed him to hell , hee gives him of prosperity to fat him up , that his damnation may bee greater . the verse read containes in it three things . first , wicked mens contempt of grace , in these words ; we desire not the knowledge of thy wayes . secondly , their contempt of the meanes of grace in these words , depart from us , they could be content that the lord should depart from them in his ordinance ; if no preaching , no praying , no sabbath , no signe of god amongst them they would not much care , not much lay it to heart ; nay they also desire it , they say unto god , depart from us . thirdly , the prophanenesse of their lives : they say unto god , depart from us : though few say so with their mouthes , yet by their lives so they live , so they behave themselves . from the first of these , viz. a wicked , mans contempt of grace wee observe this doctrine . that a wicked man doth not so much as desire saving grace . for the clearing of the point , wee will define the true desire of grace , a true desire of grace , is a super-naturall appetite to grace not had , for the goodnesse of it . there are foure things in the true desire of grace . first , it is an appetite of the soule to grace ; when the heart doth even goe out of it selfe for the attaining of grace : there are words in the 107. psalme , 3. v. which sets it downe expresly , by the longing soule ; the word signifieth , a running soule , a soule that not onely goes to grace , and the meanes of grace , but runnes to it with an eager desire and speede . an hungry appetite which signifies an hunger unfained , which is ▪ first , unsupportable without meate , so that he that truely desires grace cannot bee without grace . as one sayd , take away heaven , and you take away all from me , so it is with the poore soule , take away grace , if it be out of hope of grace , it can never rest , it can never beare the want of it . secondly , insatiable without meate , nothing can satisfie him but meate , though hee had all the wealth in the world , yet he could not bee satisfied without meate . so it is in the true desire of grace , fetch one all the gold of ophir , all the honours & pleasures of the earth , all contents under heaven cannot satisfie him , but grace , hee must have grace , no content in any thing else , but grace , grace . 3d. a hunger is irrepulsable , it will beare no repulse of cost , when it will afford to give large sums for meane food ; nor of paines , as appeareth by the woman that went five miles in the famine for food , it will beare no repulse : for were a man a lord , it would make him beg rather than withstand it . so the true desire of grace is irrepulsable , who so truely desires it and cannot get it , he wil not let god alone , nor suffer him to rest but begs & crys for it , oh he could bee content to give all he hath for it , and if any thing in himself hinder , he will willingly cast it off , he will goe through thicke and thin , he will endure any contempt , any disgrace for it . if he suffer any disgrace , any reproach for grace , he glorieth and rejoyceth in it . fourthly , hunger is humble , it is not choyce in its meate , if it cannot have pleasants and dainties , it will be content with farmers food , yea any thing , pigeons dung will be good food ; so hee that truely desires grace , is of an humble heart , he can be content to welcome childrens crummes , and account it preferment to sit with christ his dogges : though with pauls widdow they wash the saints feete ; though with david they be doore-keepers in gods house , yet so they may have grace , they care not though the whole world trample upon them , though they bee accounted the off-scowring of all things . secondly , it is a supernaturall appetite , and that to distinguish from a naturall , which naturall men have , and yet hate grace . every man naturally hath a care of his owne preservation ; wherefore seeing hee cannot bee saved , but must eternally perish in hell without grace , he will desire it as a man may give way to cutting off of his arme or legge , rather than his whole body should perish ; though he hate the cutting off of those members , yet seeing an unavoydable necessity , that otherwise he must dye , or the like , he doth willingly desire it . so the foolish virgins mat. 25. desired oyle in their lampes not because they loved light , for their deedes were full of darkenesse , but they saw they should be shut out of heaven and cast into hell without it . as a dogge that desires to vomit , not because hee hates the meate , for afterwards he lickes up his vomit againe , but because something troubled his stomach : so many a man vomits out his lust , gives over his drunkennesse , whordome , pride , malice , and many other sinnes , because they trouble his conscience , and hee is evidently convinced that he must goe to hell if he live in them ; but when his conscience is quiet againe , and the pinch over , he doth willingly yeeld himselfe to all his former lusts . some have shewed from that place , 1 pet. 1. vers. 12. that the very devills have desired the knowledge of the redemption by christ ; though others be of judgement that it is not the meaning of the apostle in that place , yet certainely it is a truth , for hell were no hell , if damned men and damned devils , did not desire to escape it ; but this is not the desire of grace , it is a super-naturall appetite . thirdly , it is an appetite or desire after grace not had : the love of grace is a good thing whether had or no ; delight is in good when had , desire is in good though not had ; a good though wee attaine it not , nor possesse it , yet we love it , because wee judge and see it to bee good , or to have goodnesse in it , and therefore we finde wee delight in it when wee have it , and in the want of it , we desire to have it . a man may desire good that he hath , but then it is imperfectly had , which may be two wayes . first , in regard of the haver of it , or person having it , by reason of some incapability in him of not receiving it , grace is a whole thing , so is faith , repentance , love , zeal , &c. they are whole , and intire graces , which goe together , but because we see how good they are , therefore wee desire them in a high degree ; that desire is of grace not had , it is plaine , esa. 55. 1. secondly , in regard of the thing had which cannot be had but successively , as a sermon cannot be delivered all in a word , but something must succeede ; wherefore if there be any goodnesse in a people , seeing and hearing the goodnesse of one part , they will desire the other . fourthly , for the goodnesse of it , or that is in it , a wicked man may desire grace for some other reason , but never for the goodnesse of it , a swine may desire to be raking in the dung-hill where there is a pearle , but it is not for the pearle , but for the mucke that is there : so as long as the gospell and plenty goe together ; the gospell and father , and mother and wife , and lands , and houses , and life goe together ; so long they will heare the gospell and seeme to love it , but when the gospell and these things part , then they and the gospell part also . but the true desire of grace is for the goodnesse that is in it . balaam could desire even the very heart of a righteous man , but it was when he should be dying : for he saw that if he had it , there was hope of heaven and salvation , but otherwise he must downe to hel . but this desire is nothing . now that the true desire of grace is not in a wicked man , is cleare from esay 53. 2. where the prophet speaking of christ , who is the fountaine of all grace , saith thus , there is no forme nor comelines , and when we shall see him , there is no beauty in him that we should desire him ; this is meant of the body of christ , for as the learned have writ , christ had all parts in the perfection of a body , and of his soule , for it was replenished with all divine graces ; in him dwelleth the fulnesse of the godhead bodily , and therefore there was beauty enough in him to have ravished all angels , yea all the world , and ten thousand more if there were so many . but men in their naturall estate see not this ; we that are carnall , wee that are sinfull , we that are in our sinnes , wee that are not truely changed nor renewed in our mindes , we see no beauty in him that we should desire him ; unlesse hee will bring gold and silver , hawkes and hounds , cards & dice ; if he would bring these , then we should see some beauty in him , but if he bring nothing but weeping , and mourning , and repentance , the strictnesse and precisenesse , mortifying and crucifying their earthly members ; there is no beauty in these things that wee should desire him : wicked men may have a would , but not a willing desire , they wish thus & thus , but as the old proverbe is , wishers and woulders were never good houshoulders , but there is no true desire in them of saving grace . now as no love is love indeede but true love , otherwise it is hatred ; no fire , fire indeed but the true fire ; no holinesse , holinesse indeed but true holinesse , for otherwise it is but hypocrisie , so no desire is desire indeede but true desire . reas. 1 first , because grace is above the reach of nature , and therefore an asse cannot desire to be a man , because hee cannot conceive better of a man than of himselfe ; for an asse seemes best to an asse , a drunkard to a drunkard , a whore to a whore-master . now if so be that a naturall man cannot conceive better of grace than of himselfe , he cannot desire it : if all the world were fooles except one man , that one man would bee accounted the foole , and all the rest wise men . so hee that is a true naturall foole is highly accounted of by his fellowes : so a naturall man accounts of spirituall men as mad men , the spirituall man , saith the prophet , speaking in the language of wicked men , are mad . 1 cor. 2. 14. the naturall man perceiveth not the things of god , for they are foolishnesse unto him : a naturall man may perceive sweetenes in the world , in his gaine , in his profits , in his pleasures , in his delights and vanities , and in his lusts ; for these things are carnally discerned ; but not in the things of god , for they are spiritually discerned , a wicked man may have a great deale of knowledge , that a child of god cannot speake of more truthes , nor understand more than he doth , but though a wicked man understandeth spiritual things yet not spiritually , but carnally onely and in a carnall sense : this is the reason that a worldling had rather have a 1000. pound than true grace , that the covetous man had rather be in his counting house , accounting his interest-money and his gaines , than at the house of god to heare a sermon ; because they are carnally discerned , but these things of god are spiritually discerned . if we that are the ministers of god could droppe shillings and pounds amongst men in our preaching to them , they would come to the church more duely , and heare more eagarly and affectionately ; but when wee deliver the things of god and the everlasting mysteries of salvation , which are above their reach and understandings ; if they come to church , they can sit quietly in their pewes being no whit affected with the word as if it were nothing unto them . reas. 2 secondly , because grace is contrary to nature , fire cannot desire water , nor water fire , because they are contrary , one expelling the other , for either the water will quench the fire , or else the fire will licke up the water ; so nature and grace doe thwart one another . nature would have a man love himself , grace forbids it , and commands to love god . nature would have a man to bee wrathfull , cholericke , and given to revenge upon every small provocation ; but grace forbids all these and the like . the wisedome of the flesh is enmity against god , rom. 8. 17. take nature in its best wits , take a naturall man in his best understanding , best apprehension , and sweetest affable disposition , take the very flower and height of nature , though never so learned , and yet it is at enmity with god and grace , and therefore impossible it should desire grace . hereupon it is that the magistrate neglects , true justice is cold or lukewarme in the cause of god , let grace call for the contrary ; fathers and masters will not catechise and instruct and bring up their children and servants in the knowledge and feare of the lord , though grace reprove them never so bitterly for the neglect of it . divers christians will be earthly , dead , lukewarme , let grace stirre them up never so earnestly , yet still grace is not welcome , it imposeth things contrary ; suppose a man should come to a fire and use all the rhetoricke and arguments to perswade it not to burne , let him threaten it , burne not fire , if you doe i will pull you all to peeces , yet it will burne still ; for it is contrary to the nature of fire to suspend burning ; so it is contrary to nature to suspend its lusts . reas. 3 because grace is not onely above and contrary to nature , but it is a hell unto nature , grace is a hell to a naturall man . now a rogue cannot desire the stockes , a theefe cannot desire the gallowes , nor a vagrant the house of correction ; no more can a naturall man desire grace : for grace arraignes and commits a man , and sends him downe to hell gates , into hell it selfe , if he repents not . i grant a wicked man may thinke hee desires grace , when he wisheth , o that i had christ , o that i were the child of god , and that i had grace ! but if one should come to this man , and tell him what it is to be a child of god , to have christ and grace , that thus and thus hee must be qualified , hee must take up the crosse of christ , and follow the precise and strict rules of christ , and the directions of grace ; this man then would even hate those conditions and so consequently his former wishes , amos 5. 18. woe unto them that desire the day of the lord , to what end is it for you ? the day of the lord is darkenesse , and not light . as if the prophet had sayd to all wicked men , you thinke you desire the day of the lord , that christ the saviour might come into the world , but to what end is it ? i tell you the day of the lord is not such a day , christ is not such a saviour , as you doe imagine : the day of the lord is darkenesse and not light , a day of sorrow , of griefe , of condemnation unto you : so the lord complaineth by the prophet , you have wearied me ; wherein have we wearied thee , say they ? you have prophaned the table of lord , yee have snuffed at it , saith the lord : but we desire the comming of the lord ; yea saith the prophet , the lord shall suddenly come , but who can abide the day of the lord ? or who can stand when hee appeares ? for he is like a refiners fire , and like fullers sope : thou desirest grace , thou that livest in thy sinne ; i tell thee that is hell and vengeance to thee , for it commandeth thee to crucifie thy lusts , and to descend unto the gates of death , in the true humiliation of thy soule , or else it will damne thee in everlasting condemnation of hell . reas. 4 because nature in a wicked man is in its full strength , now if nature in the childe of god in whom it is in some measure mottified , and subdued , be such an opposite and enemie to the working of grace , stirring up cursed lusts , and the like , to quench the motions and comfortable living of grace ; how much more when nature is itsin ful power and force where there is no thing else ? put meate into a dead mans mouth , and there is no absolute resistance . the childe of god is like a sick man troubled with ill humors & diseases , he hath true desire of grace yet weake and low , not raysed to that height and power which they shall be , when they are perfectly recovered . therefore the apostle exhorts the people of god , 1 thes. 5. 19. quench not the spirit , because even in them there are some lusts , and corruptions springing out of the heart , which will be ready to put out the fire of grace . vse 1 this is for comfort for all poore broken hearts in whom god hath ingendred the true desire of grace , let such know that the first step to grace to see they have no grace , and the first degree of grace is the desire of grace : it is not with the body as with the soule , if you will be healed you shall be healed ; a man may desire to be healed corporally , and yet his disease continue upon him ; but it is not so with the soule , if thou wilt say , christ heale me , thou shalt be made whole . if a man have but the true desire of grace , it shall be given him , psal. 10. 17. lord thou hast heard the desire of the humble : when the poore soule is humbled before god in the sense of the want of grace , and breathes and desires after it , the lord will grant such desires . so psal. 145. 14. he will fulfill the desires of them that feare him , hee also will heare their cry and will helpe them . one said the greatest part of christianity is to desire to be a christian and another sayd the totall summe of a mans religion in this life consists in the true desires of saving grace . this was the perfection that saint paul attained unto rom. 7. 18. to will is present with me , but i finde no meanes how to performe that which is good . saint paul wee know was the childe of god , and one dearely beloved of god ; yet there was the pitch of his godlinesse , it consisted more in desire , than in accomplishment ; canst thou approve by evident and sound arguments that thou hast the true desires of grace ? then know for thy comfort , that the lords spirit of grace hath beene moving and stirring in thee , philip 2. 13. it is god that worketh in you both the will and the deed , and that of his good pleasure , not onely of his bounty , from whence hee hath bestowed many graces even upon such as hee will damne afterwards for their accursed abuse of them , with the neglect of the power thereof . but if god have set thy will and the streame of thy affections and desires to himselfe and to grace , if but thy will yet it is gods good pleasure from which he did at first elect thee , and gave his sonne to redeeme thee . as it is with sinne so it is with grace in this : the desire of murther , is murther ; the desire of adultery , is adultery ; the desire to steale , is theft : so it is with grace , the desire of faith is faith ; the desire of repentance is repentance : but thou wilt say , what good is it to desire to beleeve and not to beleeve ; to desire to repent , and not to repent ; the desire to have an humble heart , and a broken heart , and yet not to have the heart humble and broken ? i answer , he that hath the true desire of grace , hath the greatest part of grace . suppose a man should be scraping and raking , and grinding the face of the poore , to hoard up a great deale of treasure and riches to himselfe ; which i pray you is the greatest part of his covetousnesse , the laying up of the money , or his greedy desires and oppressions ? surely i judge his covetous desires and oppressions . for any , even a childe of god , may lay up and gather riches , when it pleaseth god to cast them upon him ; so that it is not the having of riches , but the coveting of them that proves a man to bee a covetous man . for not onely great usurers and oppressing landlords are covetous worldlings , for i tell thee covetousnesse may be in a begger , and under thy leather coate ; if thy minde be running after the world , thou that art never at quiet , but thy heart , thy head , thy hand and all is taken up after it , whether thou accomplish thy covetous lusts or no , yet thou art one of those covetous persons spoken of in 1 cor. 6. 10. suppose a man should attaine to a great measure of grace , that hee is marvellously humble , marvelously zealous , marvellously holy and strict in all the wayes of god , i would know which is the greatest part of his grace , i suppose his strong and vehement desire . secondly , set it forth by a similitude , suppose a man should bee in a great straite , that all his goods were to bee confiscated unto the king : now an execution is ready to seise upon them , unlesse speedily he make them over to some friend , who will keepe them for him ; it may be his friend is an hundred miles from him , so that by no meanes hee can come to him , now hee thinkes , oh that i had such a friend whom if i could but come at , i would cast my whole estate upon him , and repose much trust in him . so the soule that apprehendeth the wrath of god , and the curse of the law ready to seise on it for damnation , it would faine goe to christ , but hee cannot tell how , the sense of his vilenesse keepes him off , oh he would bee glad to leave and cast away all his lusts , and dearest sinnes , and take up the crosse of christ , and if hee could but reach christ , oh then he would thinke himselfe safe , he would lay all upon him , his very soule and salvation . certainely this man hath true faith in christ : for a man would trust him well before hee would cast his whole estate upon him . there is an excellent place for this in hag. 2. 6 , 7 , 8. i will shake all nations , and the desires of all nations shall come : where are three things , first , it s a marveilous instinct of the spirit of god , whereby hee shakes all the children he hath in the world , humbling their soules and terrifying their consciences upon the sight of their sinnes , and they stand in the casts off , cast-awayes . secondly , their desire of christ . thirdly , the desire of all nations shall come , that is , christ shall come , where observe that christ is not called the assurance , but the desire of all nations , because that there is no child of god , but doth truely desire christ , though many bee his who have not the assurance of it : never did any man desire to eate which had not eaten before , so [ i desire to beleeve ] comes from [ i doe beleeve . ] let then none be troubled , and feare and complaine for the want of faith , for true desire springs from faith as the roote of it . vse 2 hence wee may see , that grace which wicked men desire , is not true grace . object . you will say men come to church , they pray , they come to the sacraments for grace , they professe they would have grace , and will you say that they doe not desire it ? answ . i answer with solomon ; the soule of the sluggard desireth , and hath nothing , but the soule of the diligent shall be made fat . as it is with a sluggish man that desires his ground should be tilled , but yet will take no paines to plough it ; who desires that his busines should goe forward , that hee might have the harvest , yet will not be at the cost and charges needfull for it , he may wish and desire a harvest , but shall have nothing : so the soule of a sluggish christian , of a lukewarme professor , desires faith and repentance , but gets neither ; but the soule of a diligent christian shall have enough to justifie him , grace enough eternally to save him . but the soule of a carnall christian desires faith , but gets but a lazie faith , a faith that will not justifie him , a leane or perhaps a lazie repentance that will not save him , a dead performance and profession together : rom. 11. 7. israel saith the apostle , hath not obtained that which he sought for , but the election hath obtained it , first carnall israel sought for the promises of christ , but they got it not but the election hath obtained it . object . 2 o but our saviour saith , seeke and yee shall finde . answ . 2 i answere , true , if you seeke well ; this word is of few letters , but of great force , it is the very forme of all arts : for rhetoricke is the art of pleading well , and logicke of disputing well , so is divinity the art of seeking well , of living well ; it is nothing to desire grace , unlesse you seeke it well : the truth is a wicked man desires not true grace , but something that seemes to him to bee true grace . now suppose a man were sicke , and five pills would cure him , he thinketh foure will doe it , and therefore neglects the fifth and dyes for want of it . so a man having his conscience convinced from the word of god , that unlesse hee have such and such faith , such and such graces of the spirit of god , such knowledge , such holinesse , he shall be damned . hee thinkes if i can bee but thus and thus , if i can doe but thus much , i shall bee saved , whereupon hee will heare the word of god , he will pray , he will keepe the sabbath , give over this and that sinne , leave his drunkennesse , his swearing , and yet when all comes to all , he goes to hell . why ? because true grace which was commanded , and which he should have had , hee accounted and called puritanisme and precisnesse , and rejected as a superfluous thing ; hee thinkes if he can attaine to such a pitch as to live justly and quietly , and to be well governed , and to follow his particular calling , and keepe the church , and performe some good duties , though he bee not zealous for god , nor in the worship of god , will not endure reproach for christ , and for his strict profession : such a one shall be damned though he have all the grace he lookes for . a crimson shooe cannot cure the goute ; so fine comelinesse of carriage in a naturall man , cannot heale the infection and poyson of corrupt nature . an asse is an asse still , though he be never so well trapped : so a naturall man is a naturall man still , though never so well qualified : hath he love , hath hee knowledge , meekenesse , gentlenesse , and a kind of humility and liberality ? comes hee to the church , heares the word , receives the sacraments ? yet unlesse he be mortified and converted , changed and renewed by the spirit of god , it is impossible he should bee saved ; tit. 2. 11. 12. the grace of god which bringeth salvation , hath appeared unto all men : and teacheth us , that we should deny ungodlines , &c. as if the apostle would give us to understand that there is a grace that bringeth not salvation ; but that which bringeth salvation teacheth us to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world ; if then that grace thou desirest and hast attained to , teach not thee to cast away all sinfull corruptions , and doe not make thee live holily , it cannot bring thee to heaven . this grace which ( saith the apostle ) teacheth us to deny ungodly lusts , as if he had sayd , i know it hath appeared to all , all the world hath it offered to them , it hath appeared to them , but they will not learne of it to deny ungodlinesse , & worldly lusts , and therefore in stead of salvation it bringeth damnation to them ; but it teacheth us and brings salvation to us . but now because men are apt to say every one boasting , that they desire grace : therefore for the third use , vse 3 come , examine thy selfe or thy soule , and we will lay it bare before the lord , that if thou hast grace thou mayst know of it , if not , thou mayest bee convinced of it , and so perswaded in time to seeke truely for it . now if thou hast a true desire of grace , than it purifieth the conscience from all dead workes . if thy conscience now tell thee , that thou hast any sinne and corruption that thou art not willing to lay off ; it is an evident demonstration , that thou hast no true desire of grace . a man that hath his hands full of base luggage , if a pearle should bee at his feete , unlesse he empty his hands hee cannot take it up , and therefore if he will not cast away that base stuffe , we would say hee hath no minde to the pearle . now thy hands and thy heart are full of corruptiō ; so that though grace lye even at thy feete , yet thou canst not receive it up , unlesse thou empty thy hands and thy heart . mark . 1 1. wherefore if there be any lust , though never so deare , any bosome sinne , which thou wilt not part with , it is an evident signe that thou hast not a true desire of grace : heb. 3. 18. willingnesse and desire to live honestly , and a good conscience are joyned together ; noting , that so a man cannot have a desire to live piously according to gods will , but hee must have a good conscience in all things : if then thy conscience tell thee that thou wilt sweare now and then , thou wilt tell a lye upon occasion , and bee scandalous to others now and then , and wilt reserve some passage for thy lusts ; know that thou canst not , thou dost not desire grace . for true grace animates the soule to lay off all hinderances of the grace desired . mark . 2 2. it is a vehement desire , if true ; a lukewarme desire is not true desire . as a man hath a desire to a peece of cloth and goes to the drapers shop to buy it , he judgeth it to bee worth twenty or forty shillings , now if the draper should hold it at three or foure pound , he scornes the motion and slings away with detestation of it , he desired it , but his desire was stinted , upon such a condition , at such a price above which hee loatheth it . this is the reason why the mininisters of christ are so unwelcome to men , and their ministery too . because they would bring men beyond the price which they would bid for christ and grace ; they would willingly have christ , have faith , have heaven , but they are loath to take so much paines , to bee at so much cost , as they must be at , if they ever have it , suppose thou give over thy whoring , thy swearing , for grace , yet if not thy company keeping , thy lying , thou hast no true desire of grace ; though thou give over all thy grosse sinnes , yet if thou retainest thy deadnesse , thy luke-warmenesse , though thou give over all thy sinnes save one , though but in a corner or a nook of thy heart , though i say thou come to this price , yet unlesse thou wilt give all thou hast , no true desire of grace . for the man that truly desires grace , his desires are vehement such as will part with all things for it ; 2 cor. 7. 11. yea what vehement desires ; the word signifies desire upon desire , one desire upon the backe of another , and all for grace . gen. 30. give me children or else i dye , saith rachel unto jacob : so the heart cryeth unto the lord for grace as for a thing without which it perisheth ; augustine saith , that the desire of grace is the thirst of the soule , it is a burning and gnawing desire , that will consume a man with desiring . here therefore the whole world is convinced of their unprofitable desires . for what dead prayer ? what dead hearing ? what dead receiving ? as if men would teach god how to deny them , or as if they would bid the lord keepe his graces . they will come and say prayers , and give an eare , but they have no burning nor thirsting desire . mark . 3 3 delight in the means of grace : though delight be an effect of true desire , yet it is a signe of grace , because grace in potentia , is in the ordinance of god ; therefore the man that desires grace , hee will delight in the ordinances of grace ; hee that desires learning , delights in reading and studying the meanes of it : so hee that desires mortification , delights in the powerfull preaching , whereby hee may have all the corruptions of his heart layd open ; hee that desires grace , delights in all the meanes of it , psal. 37. 4. delight . thy selfe in the lord , and hee shall give thee the desire of thine heart ; doest not thou onely pray , but doest thou delight in prayer ? doest not thou onely heare the word , but delightest in hearing the word ? doest thou not onely come to the sacraments , but delight in the receiving ? then thy desire is true desire ; when the heart hath this delight , there is an inward drawing the heart to it : canst thou finde a forcible tugging and moving of thy heart and soule to all holy duties , that thou canst not but must at them ; but if thou art aukward and untoward unto holy duties , to the worship of god , thy desires are counterfeit . mark . 4 the more delayes , the greater desire ; delayes are as oyle cast into the fire , which makes the flame the greater . as a stone the further it is from its center , the faster it goes to it : so if thou dost truely desire grace , the longer thy soule is before it can attaine it , the more thou art affected after it . the comicke hath a pretty proverb , when a man is athirst , it is a miserable thing to goe digge a well to quench it , for every shovelfull will but aggravate his drought : so it is with men that desire grace : prov. 13. 12. hope desired maketh the heart sicke ; when a mans desires are held off and still deferred , that yet he cannot have it , it doth even make the heart sicke with griefe : a man that wants health is sicke because he cannot get it , he tumbleth , and tosseth , and turneth from this side to that side , cannot be at rest ; so the soule that truely desireth grace , is even sicke for it ; it cannot have content in this nor in that , it is never where it would be , it is as a stone cast up from its owne center , till it have gotten christ and his graces ; every delay , though never so small , seemes tedious to a man at such a time . but on the contrary , thou hast beene without grace it may bee these 20. 30. 40. 50. or 60. yeares ; what are thy desires ? are they more than before ? no , but as before , so they are still ; as thou didst pray before , so thou prayest still ; as thou heardst before , so thou hearest still ; and as thou was faint in thy desires , so thou art still , and such are thy endeavours ; it is an evident argument that thou didst never truly desire grace ; true desire the longer the more earnest . therfore the prophet begins his prayer , psal. 13. with a how long lord shall i have this proud heart , shall i never be humble ? how long lord shall i have this unbeleeving and impenitent heart , shall i never have faith to rest upon thee , and repent of my sinnes cōmitted against thee ? how long lord shall i have such a dead heart , such earthly affections in thy worship and service , shall my heart never bee quickned , and my affections never drawne to thee , and fastned neerer to thy service ? how long lord shall my heart bee under these corruptions shall i never get victory over them ? how long shall i serve the devil , shall i never serve my god ? how long ere i shall bee a factor for heaven , as i have beene for earth ? mark . 5 if thy desires be true , then thou hast gotten some grace : as it is in the veines of a mans body , the more they are opened , the more they are filled with blood : and as the bellowes the more they are opened , the more they are filled with wind : so it is with the heart , the more it is opened with enlarged desires unto god , the more it is filled by god with grace ; the psalmist hath a sweet passage , psal. 37. 4. thou hast given him his hearts desire , there is no desire on mans part , but there is a [ hath given ] on gods part : psal. 145. 16. there is no living thing in the world that can desire , but the lord satisfieth the desire of it . examine therefore thy selfe , hast thou desired faith , and yet doest thou distrust god ? hast thou desired repentance , and doest thou live in thy sinne , never the humbler , never the lowlyer , for all thy desires , but as thou wast yesterday , so thou art to day , as the last weeke , so this , as the last yeare , so this ? certainely thy desires are not true . for then thou shouldest finde god satisfying of them : as thou desirest , so thou speedest ; little desiring , little speeding ; great desire , great speeding ; alamentable thing it is that the desire of grace , so great a thing , should be so little esteemed in the world ; men say they have good desires , but they are like wicked god-fathers and godmothers at the font : who if the minister asketh them , doe you forsake the devill and all his workes , the vanity and pompe of this world ; say , wee forsake them all : now let the devill but tempt them to pride , malice , drunkennesse , revenge , and the like , presently they yeeld to it , they say they forsake them all , but they doe but lye ; so aske them , doe you desire grace ? yes , that is my desire , saith one , and i desire it saith another , but they desire not to cut off their sinnes , or if they doe , it is as saul cut off the witches , hee cut them off with one hand and enquired of them with the other , when he was in a straight : so men can be content to cut off their sinnes , till a pinch come to draw them to them againe , they can lay a side their covetousnesse till a baite bee offered them , to revenge againe , to drunkennesse againe , and so to gaming , whoredome , and the like : that these men doe not desire grace is evident . they that truely desire grace , desire the meanes of grace : men that desire a crop of corne , they will bee at the cost , charges , and paines , for ploughing , harrowing , and sowing of their ground , and all other requisites ; but notwithstanding their desires of grace , they are both to be at the cost and paines to heare the word of god and keepe it : paul and barnabas going to paphos , paulus sergus hearing of it , presently desireth to heare him preach ; no sooner can a faithfull people come to a town but the godly christians will be at him , to preach to them : no sooner did the eunuch espye philip , but hee presently calls him into his chariot to expound the scriptures to him ; but thou mayst heare the word every sabbath day , but it may be thou wilt sit at home or in the ale-house , or if thou hearest , it is but with a slight care : christ hath commanded thee to pray for labourers , how many prayers hast thou put up to god for faithfull ministers , such as may breake to every one his portion in due season : i feare there are many thousands amongst us to whom these things are as riddles , men doe not desire the breath of grace , i know there are many talkers , but few doers , talkers by the ell , but doers by the inch , men must first be doers and then talkers , some are onely great speakers of religion and holinesse : and now you all sit in your pewes , i know not which is the best christian among you , you all heare and looke upon the minister , but the triall is anon when the church doores are shut , and you gone home to your houses , by your meditations , repetitions , prayer , and the like duties to engrave it into your hearts , and that your lives may be guided by it . many hearers are like ale-houses with faire inscriptions engraven at the entry or walls of the house , as love god , feare god , honour the king , pray continually , be watchfull , and the like ; yet there is nothing but drunkennesse , and cursing , swearing , and all hellish ungodlinesse within : so it is with men that make faire motions , faire shewes , like ezcchiels hearers , they will heare well enough , but they doe not ; as talking without doing is nothing , so there can be no doing without talking ; a man that hath true grace , he desires to bee speaking of it , we beleeve , and therefore we speak ; if a man have grace in his inward soule , it will cast forth a savour into his lippes , it will season his speech ; the voluptuous man talkes of his hounds , and hawkes ; the drunkard of his cuppes , the worldling of his plough , and cart , and cowes ; the trades man of his wares , and the women of their housholdstuffe , this or that matter , but scarce a word of god , or the worke of grace . 7. men desire not the companions of grace , like to like , and as the proverb is , birds of a featherwill flye together ; where shall we have the drunkard , but at the ale-bench ? the whore-master , but at the drabs house ? the gamester , but at the gaming house ? the worldling , but with worldly men ? they cannot indure the society of the saints , for they cannot rip up an oath , but some james will rebuke them , saying , my brethren , sweare not at all ; they cannot tell a lye , but some john will tell them of hell , that they shall be cast into the lake that burneth with fire and brimstone ; they cannot drinke a pot or two , and be a little merry , but some paul will tell them that drunkards shall not inherit the kingdome of heaven ; they cannot play the wantons , but some one or other that takes christs part , will checke them , and tell them that hell openeth her mouth wide to receive them . i never read in any history , sacred or prophane , that ever any of the governours of sodome did visite lot but when they would have done him mischiefe . and againe , when they desire not the workes of grace , grace bids men live in love and amity and forgive wrongs , now where men conceive malice , and revenge , and receive 6. 10. 20. sacraments and swallow up wrath and hatred , and spend 1000. shillings in revenge , these desire grace no more than the devill : nay grace will teach a man to deny his lusts , and sinfull pleasures , and corrupt desires : i know many think they desire grace ; o they would have it faine , but they will not have it in gods sense . there was a fool sent to fetch wood from the stacke , hee would not goe up to the top of it , but stood pulling at the bottome , and had got but a few stickes , which if hee had gone to the top , he might have had a great many more in lesse time , but whiles he was pulling at the bottome , at last the whole stacke fell upon him and killed him . just so it is with all men , all the world hath a stacke of sinne lying upon their backes , and consciences , now they must take away the whole stacke before they can be converted : true it is , men pray , o lord convert me , o lord give mee thy grace , but they cast not away all their sinnes , they may bee a pulling at this or that , but retaine others ; they live in their deadnes and lukewarmenes in gods worship , and in carnall performance of gods duties ; at last the whole pile of their sinnes falls upon them and damnes them , body and soule in hell for ever . and lastly , it is an evident signe that men have not true desire of grace , for when grace is offered , then they will not accept of it nor take it . can a man desire an hundred pound , and yet when it lyeth at his feete , and offered him , will not take it up : god offers thee grace , hee calls by his ministers , how long will ye love foolishnesse ? forsake your wayes ye foolish , and ye shall live , and walke in the way of understanding , prov. 8. but now men will not , they cast grace from them ; i tell thee hereafter , thou mayst desire grace when grace will not be found ; you shall seeke me , but you shall not finde me , saith christ . now i bid you repent , but you will not beleeve and receive the gospell , but the time shall come , that you shall seeke for me , and that grace which was offered you , but you shall not finde me , ezek. 24. 13. because i would have purged you , and thou wast not purged , thou shalt not bee purged from thy filthinesse any more , till i haue caused my fury to rest upon thee : even so the lord saith to every soule to whom hee offers the meanes of grace , because i would have converted thee and plucked thee from thy sinnes , but thou wouldst not , i would have purged thee from thy drunkennesse , and whoredomes , and from the foule filthinesse of your corrupt heart , but yee have neglected and contemned al those meanes of purging , whereby i would have purged you . therefore now marke gods finall sentence upon thy destruction , thou shalt never be purged , thou shalt cry and call for mercy , yet thou shalt never have it ; marke it now yee that have grace preached unto you , and will not take it , now accept it , god will not let you have it hereafter , if you would never so faine , but they that neglect grace now , grace will neglect them hereafter . object . but how shall we get our hearts truely to desire grace ? answ . i answere , first , learne to know it : grace is such an admirable thing that if men knew it , they could not but desire it . all men desire good , though it be but a seeming good ; this is that reason that drunkards desire drunkennesse , and the angry men revenge , because they conceive a good in it : but if the drunkard did but know and consider , that his drunkennes would lead him to hell ; if the angry man knew that the end of his lust was damnation , they could have but a small ( if any ) desire to them , or comfort in them , but if you 'ld desire grace , then labour to know it ; teach me the way of thy statutes , and i shall keepe them , saith the prophet psal. 119. 33. psal. 9. 10. they that know thy name will put their trust in thee . that man that knowes and is acquainted with god , that knowes what it is to bee patient , humble , holy , lowly , meeke , and despised for christs sake , that man will put his trust in god , and seeketh after such excellent ornaments , let come what will come of it , that which all men know to be good , all men desire , and therefore few men desire the true good , because few men know it ; knowledge of salvation in the scripture is put for salvation : a man cannot have his sinnes pardoned , his heart subdued , and all his corruptions mortified , but he must know what it is . god never knowes any but they know it themselves , those that bragge of their knowledge , and yet live in their sinne , know not god , they have perhaps an intellectuall and carnall knowledge of him , but no saving knowledge of him , 1 pet. 2. 9. therefore one sayd , if all the learning in the world were put together in one man , yet it is not so much as in the most ignorant child of god , though never so dull and weak in apprehension of other things , yet if hee be truely acquainted with christ , he hath more knowledge than all the doctors in the world have by their humane learning . answ . 2 the taste of grace is sweete and dainty , that if we could but once taste it , our hearts would ever water after it , and we should have little lust to the contrary evill ; luke 5. 39. thou that tastest of pride , of covetousnesse , of worldly-mindednesse , thou tastest of very ranke poyson ; but if once thou tastest of the pure liquor , and of the good things of faith , repentance , holinesse , purity , and the like things of god , thou wouldst never desire the other againe : the prophet david knew not how to bring men to trust in god , but by wishing them to taste how good the lord is , psal. 34. 8. hath there any man had the least relish of grace , though now they mocke at it , and reproach it , and their consciences tell them as much . before the israelites tasted of the manna , they cryed out , what manner of meate is this ? here is stuffe indeede ; but when once they had tasted of it , they adventured the breach of the sabbath to get it : so men cry out at the preaching of the word ; what preaching is this ? here is thundring indeede , of wrath and revenge , hell and damnation , and the like : what , can wee not goe to heaven without all this pudder and stirre ? alas ! men know not the power of the word , men superficially know god and his wayes ; like a foole hearing of a lemmon tasteth the pill , and because the pill is bitter hee casteth away the lemmon : so thou hearest of this and that commandement , to mortifie thy lusts , to kill thy corruption , or else of opening hell for thee , thy lippes sticke in these bitter pills , and therefore thou rejectest the saving sweetenesse of the word of god . but i have given over my drunkennesse , my swearing , and the like , will some say , yet i feele no such sweetenesse by it , they say it is a glorious thing to be a professor , to doe thus and thus , but i see no such matter . thou foole thou tastest but the paring and the rinde only of religion , and dost thou therefore conclude that there is no more sweetenesse in the heart of it ? know thou whatsoever thou conceivest , yet gods people that have tasted the sweetenesse of it account it otherwise ; so did david , psa. 119. 103. how sweete are thy words unto my taste ! yea sweeter than honey to my mouth . answ . 2 if you would desire grace , then purge out the ill humors of sinne , out of thy soule ; suppose a man hath attained to some knowledge of grace , and taste of it , yet if sinne be not purged out , it will dead his desires . barzillay refused to sit at the kings table , and eate of the kings meate , because of the evill humors of his body : so , so long as the old man is not cast off , though the soule stand in never so much neede of grace , though it seeth and judgeth of it selfe damned without it , yet sinne puts the soule out of taste , it cannot desire it : sinne is like grease to the horses teeth , it takes away his stomach , though there be never so much meate in the racke , hee hath no minde to eate : wherefore when the apostle exhorts men to desire the sincere milke of the word , 1 pet. 2. 2. he first exhorts them to lay aside all malice , guile , hypocrisie , envy , and evill speaking , for except a man first lay aside these corruptiōs , he cannot desire grace , for thereby the devill greaseth thy teeth , and taketh away the edge of thy soule from the desire of grace . when a man desires to sleepe , he desires to heare no noyse ; so when a man doth desire to sleepe in sinne , he desires not to heare the voyce of grace disturbing him , and the devill like a diligent chamberlaine draweth the curtaines of darknesse and security about him . david professeth to god , psal. 119. 18. that his eyes fayled for his promise , when wilt thou comfort me ? he had no comfort in his crowne or kingdome , or any other thing , and therefore he prayes , oh , when wilt thou comfort me ? but alas ! men suffer themselves to be filled with this and that lust , with some corruptions or other . now when a mans purse is full of stones , there is no roome for silver ; so when the heart is full of sinne , there is no roome for grace ; joh. 8. 37. my words , saith christ to the jewes , have no place in you . as a great inne filled with guests , all the roome is taken up , so as there is no roome for others ; and by reason of the noyse they cannot heare what others call for : so it is when the soule is filled with sinne continually bawling for tendance , and accomplishment , there is no roome for the word of god to enter , all the roomes are taken up , there are guests in every corner , all the faculties are filled . therefore the apostle james , jam. 1. 21. exhorts them , wherefore lay aside all malice , and superfluity of naughtinesse , and receive with meekenesse , the ingrafted word , which is able to save your soules : all superfluity of wickednesse , sinne , and evill , though it be never so small or little , it is superfluity , and therefore if ever you would take physick take it fasting , if you desire it should doe you most good , so there is no taking of the word of god , or any meanes of salvation , to have any profit by them upon a full stomach ; as when the heart is filled with sinne , with pride , envy , malice , hypocrisie , earthlinesse , deadnesse , untowardnesse to godly duties . if thou wouldst desire grace , consider the want of it ; wert thou never so gracelesse , yet if thou didst but know the want of it , thou wouldst desire it : without grace thou art childe of hell , a brat of the devill , and an heire to the curse of the great god ; better had it beene for thee , that thou hadst beene borne a dogge , or a toade , a serpent , or any thing else , than to be borne to live and dye without grace . art thou proud , and hast not grace to bee humbled ? know , god will know thee a farre off , and then woe , woe , damnation is thy end ; livest thou in any sinne and hast not grace to mortifie , and in time to kill it ? better had it beene for thee that thy cradle had beene thy coffin , and thy mothers womb thy grave , than that thou shouldst live to sinne , and dye without repentance . o cursed art thou , there are not so many letters in gods booke , as thou hast curses for thy portion , it would burst thy heart with griefe , if it were sensible of the 100000. part of that woefull griefe . my heart breaketh for the longing for thy judgement : the prophet considering what a fearefull thing it was to bee without the comfort of gods word , it breakes his very soule . true desire of grace is sensible of the want of it ; i say not therefore that it is without grace , for there is difference , betweene being in want of a thing , and being without a thing ; a man may be in want of full health and strength , and yet not without health and strength : so a christian seeing in himselfe , not to have attained to the full degree of grace , desiring after it , is sensible of the want of it . a dead man yee may carry to london , or whither you will , he never desires to baite in the way , hee feeles no hunger nor thirst , whereas a living man cannot travaile long , but necessity of nature calls for refreshment ; a fearefull signe that men are dead in sinne , and in the state of eternall death , seeing they can travaile up and downe their whole lives , and yet feele no want of grace . answ . 5 lastly , feare to offend god ; the feare of evill is the desire of good , feare to transgresse against gods commandements , feare to pray coldly , feare to have a by thought at any of the ordinances of god , feare to bee proud , feare to carry malice , and thoughts of revenge , feare to do any evill to displease thy heavenly father . this feare is a marke of true repentance , 2 cor. 7. 11. where there is most feare , there is most desire : what is the reason that women are most subject to desire , but because they are most fearfull ? what is the reason that stags and harts ( as king james excellently noteth ) are so thirsty after revenge , but because they are timerous and fearefull by nature ? who desire most to be exalted , to this and that honour , place , and office , of credit and preferment , but such as feare they shall never have honour enough ? who are more covetous than they that feare they shall never have riches enough ? would i urge you to the desire of grace , i thinke i can bring such motives out of the word of god , as will either leave you in the gall of bitternesse , or else make you to desire grace . mot. 1 grace is like the poore man solomon speakes of in eccles. 9. 15. who when a king had besieged a city , yet he by his wisdome delivered it , but no man remembred this poore man , though they had beene all dead men had not he by his wisdome delivered them , yet no man accounted or esteemed of him . so it is with grace , were it not for grace , we should all be damned ; and albeit that grace doth bring salvation among us , yet where is the man that truely accounts of it even so as to desire it ? mot. 2 consider that there is no good , indeede good to thee , but onely in grace : what is it that men desire ? is it not good ? psal. 4. many say , who will shew us any good ? some good or other all seeme to ayme at : but it is a wonder , what wide aymes men take , some think it is in pleasure , and therefore ayme onely how they may spend the time merrily , in eating and drinking , in hawking and hunting , in carding and dicing , and the like ; some thinke it in honour , and some in riches , some in learning ; some in one thing , and some in another ; but alas ! thou mayst eate and drinke , and yet be damned when thou hast done ; thou mayst desire much gold and silver , and yet perish in hell , after thou hast got it ; thou mayst desire honour and promotion , and yet bee damned when thou hast attained it ; these are true , but vaine goods , outward and temporary , good onely in reference to a further good , so that if a man should rest on them , he should lose all his good . our saviour christ puts a base pronoune upon them , calling them these things , as if they were not worthy the naming , mat. 6. 33. seeke first the kingdome of god , and the righteousnesse thereof , and all these things shall be added unto you : where our saviour forbids his disciples the seeking of earthly things . in the first place talke not of these things , neither let your thoughts bee troubled about them , for they are not what they seeme , or as many judge them to be , but if you would have the true good , first secke the kingdome of heaven . so in james 5. 1 , 2 , 3. goe too now ye rich men , weepe and howle , for the miseries that shall come upon you ; your riches are corrupt , & your garments moath-eaten , your gold and your silver is cankered , and the rust of them shall be a witnesse against you . weepe and howle yee great men , knights , lords and rich men ; if you have no other treasure , your portion shall be damnation and destruction in the day of gods wrath . it is grace alone that is true good , inward substantiall good , and the last good of the soule ; all other goods they are but finite , but grace inestates a man into the lord jesus christ , an infinite full and perfect good : riches , honour , and wisedome , these things are good , but thou must give account for them , and if thy account bee not good , thou shalt bee damned for the unprofitable use of them : those things are not like fat parsonages , which it may be bring 100. or 200. pound into the parsons purse yearely , and yet may be , they are but 10. or 20. pound in the kings bookes : it is not so with grace , but every pound is a pound , every shilling is a shilling , yea every farthing is a farthing in gods booke : so that if god hath given thee wisedome , knowledge , riches , houses , honours , or any other talent , know that god hath set it downe to a farthing , and thy account shall bee as strictly demaunded of thee , if thou hast not grace . grace would discharge a man of all these ; when all other goods are but as burthens to men to sinke them to hell . object . i hope i desire grace , may some say , i pray , i reade , i heare , i meditate , and conferre of good things . answ . when a man is at a banquet , doth hee desire the dishes , or the meate in the dishes ? indeede hee may pull at the dishes , but reacheth thereby to the meate . prayer , and preaching , sacraments , &c. they are but as it were the dishes ; god disheth up his graces in his ordinances : now should guests when they are at a banquet , sit cutting the dishes , they might cut them , and yet rise a hungry , and starve for all the nourishment they would give . so men cut the meate , and when that is eaten they cast away the dishes ; prayer , preaching , sacraments , they must cease , if therefore thou hast not gotten meate out of those dishes , if thou hast not received the grace offered unto thee by them , thou art never the better : thou hast heard the word , but hast thou received the spirit ? thou hast prayed , but hast thou gotten grace ? thou hast received the sacraments , but hast thou received christ , and his graces also ? otherwise thou hast nothing . o what a strange thing is it , that men should feede upon dishes , and not seeke after the meate in them , and so starve their soules ! did the prodigall , luk. 15. feede upon his fathers dishes ? no , but on his fat calfe ; what though i have a golden key , if it will not open the doore ? what good is it for a man to have brave gally pots about him , if there be no physicke in them to heale his sicknesse ? a boate , a boate , cryes the passenger , when he would goe over the water ; what , is it the boate he desireth ? no , but that hee may passe over the water . we cry out a sermon , a sermon , a prayer , a sacrament , but to what end ? wee should desire them as a meanes wherby god conveyeth grace , using them as boates carrying us unto holinesse , to faith , love , meekenesse , humility , &c. otherwise thou wilt bee never the better : for if a man have a hundred boates , yet if they cannot carry him over the water , what is he the nearer for them ? if a man have heard an hundred sermons , and have as many prayers , and sacraments , yet if thereby hee have not grace , nor be carried to holinesse and sanctification at the day of judgement , he shall be at the farthest part of the river , of the haven of blessednesse . no good can satisfie but onely grace : eccles. 1. 8. all things are full of labour , the eye is not satisfied with seeing , nor the eare filled with hearing : suppose the eye should see all the brave and beautifull things in the world , yet the eye is not satisfied with seeing of them : suppose a man should heare all the melodious musique , yet would not the eare be satisfied . the woman that came to draw water at jacobs well , john 4. 13. our saviour tells her , whosoever drinketh of this water , shall thirst againe , these things may allay for a time , but not quench a mans thirst . for give a covetous man never so much wealth and riches , yet his thirst is not quenched , but there is roome for him to covet againe . give alexander one world and he will aske for another . thou art sick and desirest health , thou hast health , yet thou desirest something else : thou art in prison , thou desirest liberty ; when thou hast it , doest thou leave off desiring ? no , but thou wouldst have some other thing . suppose a man were worth ten pound , he desireth to be worth twenty ; and when be hath that , hee desireth an hundred , and so a thousand pound . all the goods in the world is like ale-house beere , which the travailor drinketh of , but it doth not quench his thirst ; a man can never satisfie his desire , with any worldly good . if thou wouldst have that which will satisfie thee , then desire grace , for grace is the proper object of the soule . suppose thou hadst all the brave sights in the world , yet thou couldst not see them with thine eyes ; suppose thou hadst all the sweete musique in the world , yet thou couldst not heare it ; for the sights are the objects of the eyes , and musique of the eares . so all the good things of the world are but for the body , not for the soule ; riches , honours , pleasures , and the like , are the objects of the body , and not of the soule , and therefore the soule can never be satisfied with them . a father in his meditations speakes thus , lord thou hast made my soule for thy selfe , and it can never be at rest , till it can find rest in thee . the soule is like noahs dove which could finde no rest ( the waters overflowing the earth ) till she returned to noah in the arke againe : so unlesse thy heart hath found god , and bee drawne up to him the center of it ; thou mayst wander up and downe the whole world , and yet never have content . couldest thou get wealth , honour , wisedome , learning , health , and the like , yet without grace the soule is empty , and hath not satisfaction . they are all transitory , and therefore cannot give content . suppose a man could have the world , and yet lose it againe , it would more vexe him and disquiet him than if he had never had it . hence it is that a poore begger , that hath alwayes endured want , can beare it better than a broken gentleman that hath lived in wealth and pleasures in former time , want and necessity is a hundred times more grievous to him : wilt thou ( saith solomon , prov. 23. 5. ) cast thine eye upon that which is nothing ? for riches taketh her to her wings , as an eagle that flyeth to the heavens : he doth not say that riches flyeth like a hawke which by a whistle or some other meanes will come to the faulkoner againe ; but is like an eagle , which no art under heaven can bring backe againe ; all thy riches , all thy honours , hast thou never so much of them , they cannot continue long with thee ; for either they will leave thee , or thou must leave them at the houre of death , then out goes the soule , and god knowes whither ; it may be the more honours thou hast , and riches , pleasures , preferments , &c. the worse thy case is , and the greater thy condemnation . thirdly , suppose they were permanent , yet they are unnaturall to the soule ; can a horse feede upon flesh , or a lyon upon straw ? so my beloved , can a mans soule feede upon shillings and pounds ? can a mans soule feede upon lusts , and pleasures and vanities ? no , the soule is of a spirituall substance , and therefore cannot be satisfied with worldly contentments : as it is with the body , so it is with the soule in this , the necessity of the body , and emptinesse thereof is not filled with spirituall things , but with earthly ; so a spirituall emptinesse must haue a spiritual replenishment : can a man fill a house with grace ? no , a house is a body , and therefore must have houshold stuffe , and the like , which are bodies to fill it : so the soule which is incorporeall is not filled with bodies , with silver and gold , or any thing in the world ; for all the honours , pleasures , and the like , in the world , are bodily honours , bodily pleasures , and bodily delights , and therefore cannot fill a spirituall emptinesse ; the foole , that our saviour speaks of luke 12. shewed himselfe to be a foole indeede , in that hee sayd to his soule , soule take thy ease , thou hast much goods layd up for many yeares , vers. 19. whereas al those goods did onely concerne his body , for notwithstanding all them , his soule was miserable , empty , and wicked ; his body indeed had much goods , much silver and gold layd up for many years , but his soule had never a ragge . lastly , the soule it selfe is unsatiable , and therefore nothing can satisfie it . the soules of men ever since the apostasy of the soule from god , by adams fall , have wandred up and downe like devils , men run one after this lust , another after that , one after this profit , that preferment , yet finde no rest in any thing . it is the curse of god upon mans soule , because it would not rest on god , that therefore it should not rest on any thing else ; the soule shall never have satisfaction , unlesse grace bring it backe againe to the same god , from whence it hath fallen , and so set it upon god and christ : a wicked man may say he is contented , and he thankes god he hath enough ; but the reason is , becaus he thinks he hath grace too , and that enough to carry him to heaven : for if that wicked men knew that they had no grace , or that they had not enough to free them frō hel , were they never so rich , honourable , &c. yet they could have but cold comfort . why , saith the prophet esay 55. 2. doe you lay out your silver , and not for bread , and your labour without being satisfied ? why doe you bestow all your thoughts and meditations , all your paines and labours to get the world , to get gaine and preferment , to satisfie your lusts ? know this is not bread , it is a scorpion ; it is not fish , but a serpent ; will you feede your bodies with them for a while , and starve your soules for ever ? suppose thou hadst got all that thou canst desire of these goods , and thou commest to lye upon thy death-bed , afflicted with many paines and aches of thy body , and troubled with the stings of an accusing conscience in thy soule , some man would tell thee of thy great honours and preferments , of thy large revenewes , and present thy golden coffers , and should say ; sir why doe you complaine of paines , and aches , and agonies ? thinke of these things : alas , they cannot give ease to the least of thy torments , they cannot shelter thy soule from that fearefull doomes sentence , goe ye cursed into everlasting fire : it is not gold nor silver , nor all the wealth in the world , that can deliver a sinner from the wrath of god : wouldst thou have true good ? god is onely good ; he is good in the highest perfection , he is an absolute good without evill , all other good hath its mixture of sorrow , griefe , and hatred , with love , delight , and joy . but god is the onely good , prov. 11. 23. the desire of the righteous is onely good , he desires god , and christ , and the eternall love of god in christ to be manifested unto him , and therein hee roules and rests himselfe , but the hope of the wicked is indignation , hee onely desires the base pelfe of the world , but the wrath of heaven is with it , and he shall bewaile his owne soule , that for such base things hee should refuse the eternall good and neglect it . secondly , god is eminent in all goodnesse , all other good hath for the most part but one good in it , or three at the most , meate will not cloath a man , nor cloth will not feede a man , but in god there is all good , infinitely greater than mans soule is or can be capable of . dost thou desire riches ? goe to god , and then thou shalt have all that thou canst desire . dost thou desire honour , and length of dayes , even eternity ? goe to god . when a man goes to one place for food , they must goe to another place for cloathes ; shouldest thou goe to the drapers shop for cloathes , then thou must goe to another place for meate . thou takest an hundred wayes in vaine that seekest after the things of this world ; if thou wouldst goe to god , thou might'st have all thy desires accomplished , and all thy wants supplyed at once in him . thirdly , god is such a good that without him nothing is good , when thou desirest gold , thou desirest not the earth , but the good of it ; if thou couldst have the good use of it , thou wouldst not desire the earthen matter of it : the good of gold and silver , of apparell and the like , is from god ; whatsoever good it be , if god be not in it , it is not its selfe ; thou hast money in thy purse , if thou hast not god also in thy heart , it is not treasure , but canker ; thou that art cloathed with never such costly garments , if withall thou art not cloathed with christs righteousnesse , they are not garments to cover thee , but badges of thy loathsomenesse , and nakednesse before god ; the gold , of thy gold ; the honour , of thy honours ; the pleasure and delight of thy delights ; the garment , of thy garments ; is gods love in them all . in joy god , and thou hast good of them all , psal. 63. 1. o god thou art my god , my soule thirsteth after thee , my flesh longeth greatly after thee , in a barren and dry land without water ; a barren good , the juyce & sap of the heart , and the roote of all good is from god alone . lastly , god is such a good , that if thou hast him not for thy great good , who is of all infinite goodnesse to his people , who have chosen and preferred for their onely good ; the same god will be a god of infinite terrour and wrath to all such as have rejected him , and chosen false gods to themselves . is god become this evill ? justly mayst thou tremble , and feare all ; all the devills in hell , without the wrath of thy god , whom thou hast rejected , the flames of hell would not bee terrible , but the lords wrath as a fire , and a river of brimstone doth kindle it . our god ( saith the apostle ) is a consuming fire : the very hell of hell , the fire of fire will god bee to thy soule without grace . wherefore if thou wouldst desire any thing to doe thy soule good , then desire grace ; grace , or else thou perishest ; grace , or else thou dyest ; get grace , or else thou art damned in hell for ever . finis . notes, typically marginal, from the original text notes for div a41124e-350 doct. mal. 2. 17. mal. 1. 12. 13. mal. 3. 1. 2. luke 1. 7. psal. 119. 119 , 120. the hearts-index, or, self-knowledg [sic] together with i. the wonderful change that the word and spirit do work upon the heart when a sinner is converted ii. the excellency of grace above nature iii. the safety and calm of such as have sued out their pardon in christ / by r. younge ... younge, richard. 1667 approx. 92 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a67756 wing y160 estc r16696 12546042 ocm 12546042 63054 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. a67756) transcribed from: (early english books online ; image set 63054) images scanned from microfilm: (early english books, 1641-1700 ; 952:33) the hearts-index, or, self-knowledg [sic] together with i. the wonderful change that the word and spirit do work upon the heart when a sinner is converted ii. the excellency of grace above nature iii. the safety and calm of such as have sued out their pardon in christ / by r. younge ... younge, richard. 32 p. printed by j. hayes, and are to be sold by mrs. crips ..., london : 1667. reproduction of original in bodleian library. caption title. imprint taken from colophon. 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 grace (theology) -early works to 1800. calvinism -great britain. 2004-12 tcp assigned for keying and markup 2005-02 spi global keyed and coded from proquest page images 2005-04 olivia bottum sampled and proofread 2005-04 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the hearts-index . or self-knowledg : together with i. the wonderful change that the word and spirit , do work upon the heart , when a sinner is converted . ii. the excellency of grace above nature . iii. the safety and calm of such as have sued out their pardon in christ. by r. younge of roxwell in essex . imprimatur ex aed . sab. aug. 8 , 1663 . geo. stradling , s. t. p. rev. in christo patr. gilb. epist. lond. à sac. domest . section i. probable it is , that that medicine which hath cured one desperate patient , if it be communicated , may work the same effect upon others ; the concealment whereof , would argue in a physitian , either too much lucre , or too little love . however , the conscience of good intentions in themselves ( let their success be what it will ) is both a discharge and comfort to a free and willing mind . a fine wit , and a christian will , is like the little bee , that will not off the meanest flower , until she hath made somewhat of it : whereas an unsanctified heart , will ( spider-like ) suck poyson from the choisest of flowers . every line of god's word shall adde finew to the virtuous mind ; and withal heal that vice , which would be springing in it . but with the carnally minded , it is far otherwise . the same report , wherewith the spirit of rahab melteth , hardens the king of jericho , josh. 2. sergius paulus was converted , elimas obdurated , at the same sermon , acts 13. that one hard saying of our saviour , john 6. like a file sharpened eleven of his apostles ; while it so blunted the rest of his disciples , that many of them murmured , and from that time went back , and walked no more with him , verse 66 , &c. whence observe , that as all bodies , are not equally apt to be wrought upon , by the same medicine ; so are not all souls by the same means of grace . one remains obstinate and refractory , whiles others are pliable . sin and satan , have no servants but the simple . as for instance : a wise man hearing in what a dangerous condition he is in , by reason of original and actual sins , and how god is so incensed with wrath and indignation against him , that he means utterly to destroy him , if he go on in his impenitency ; foreseeth the evil of hell , and preventeth it , by departing from his evil wayes : but fools go on and are careless , prov. 22.3 . and 14.16 . stark fools indeed : for if their eyes were opened , to see in what a condition , they are content at present to continue in ; they should need no intreaty , to turn their course another way . luther says , that if a man could perfectly see his own evils , and the misery that attends them , the fight thereof would be a perfect hell unto him : and this indeed might prove to be his way to heaven ; for then , and not till then , a man sees what need he hath of a saviour ; and then he begins tightly to prize the joys of heaven , when he sees he hath escaped the flames of hell , which those fools before spoken of , never mean to do , because they think themselves wise , good , happy , and what not ? the case of all men by nature . and until that vail or curtain which is drawn over their hearts , be removed , and taken away by unseigned repentance , and turning to the lord , they remain stark blind to all saving truths , as the apostle plainly sets down , 2 cor. 3.14 , 15 , 16 , 17 , 18. see rev. 3.17 . 1 tim. 6.4 . and the truth is , were it not for pride and ignorance ( springing hence ) every man would make it his main business , to work out his salvation with fear and trembling . but to proceed , for this is but an excursion , let in , by way of a parenthesis , and in zeal for their good ; that desire not their own . the ninivites by hearkning to jonah , and those murtherers of the lord of life , by listning to peter , were converted and saved , jonah 3.4 , 5. acts 2.37 . wax ( we know ) yeeldeth sooner to the seal , than steel to the stamp . sect. 2. of hearers , there are usually four sorts , as our saviour shews , in the parable of the seed , mat. 13.3 , to 24. as first , an honest and good heart , will not return from hearing the word unbettered : yea , he will so note what is spoken to his own sin , that it shall increase his knowledg , and lessen his vices . as who ( by looking in a glass ) shall spy spots in his face , and will not forthwith wipe them out ? a wise man will not have one sin twice repeated unto him ; yea , he more rejoyceth , in being overcome with a wise and gracious advice , then he would have rejoyced in a revengeful victory . of which we have a rare example , 1 sam. 25.32 , 33. a true argument of an ingenuous nature . whereas those that will not hearken to , nor obey the voice of christ , but rage and storm ; are more stubborn than the wind and sea , luke 8.24 , 25. enough to make them blush blood , when told of it . but secondly , another sort of hearers , are like tully's strange soil ; much rain leaves them still as dry as dust . or the wolf in the emblem , which though it suckt the goat , kept notwithstanding his woolfish nature still . and indeed , untill the spirit of god meekens the soul , say what you will , it minds nothing , or nothing to purpose . whatever an impenitent sinner hears , it presently passes away , like the sound of a bell that is rung . let testimonies and examples never so much concern them , it makes an impression but skin , or ear deep : for as in an hour-glass or conduit , that which in one hour runneth in the same in another hour runneth out again . who may be resembled to the smiths iron , put it into the fire it is much softned , but put it into the water it is harder than before . thirdly , another sort will very orderly hear the word , and delight in it , until it comes home to their consciences , touches their copy hold ( as john served herod ) but then they will turn their backs upon it , as the jews served our saviour , john 6.66 . the athenians , paul , acts 17.16 , to 34. and ahab , micaiah , 1 kings 228. now these that will not hear an untoothsome truth , but turn their backs upon and fly from instruction . joh. 3.19 , 20 , 21. not onely declare themselves to be guilty persons ( for he confesseth the fact , who to judgment turneth his back : and 't is onely the weak sighted , that cannot abide the light ) but it proves them to be out of all hope to become better . for that sin is past cure , which turns from , and refuseth the cure , deut. 17.12 . prov 29.1 . 1 sam. 2.25 . 2 chron. 25.16 . turn to the places . and take this for a rule , if ever you see a drowning man refuse help , conclude him a wilful murderer . sect. 3. fourthly and lastly , ( for i pass by those blocks ; that can hear the word powerfully delivered for twenty or thirty years together , and mind no more the spirituality of the matter , than the seats they fit on , or the stones they tread on . ) there are a generation of hearers , who being told the naked truth , plainly reproved for their sins , shewn the judgments of god , and the due of what they deserve , and are like to undergo , if they go on , to the end they may repent and believe , that so they may be saved , will ( ahab like ) carp , and fret , & chafe , and fume , and swell ; and spurn , against the very word of god , and be ready to burst again for being so sharp and searching ; and thereupon persecute the messenger , as herodias did john , and the pharisees , christ. they love application as dearly , as a dog does a cudgel . so that like adders , they are not only deaf to the charmer , but like slow-worms , they hiss , and then turn their tails to sting him . gods holy precepts and prohibitions harden them ; as the sun hardens clay , and water hot iron . or else they inrage them , as a furious mastiff dog , is the madder for his chain . but when it comes to this , that men spurn at the means , and are hardned with the word , as steel is hardned with strokes ; or as bulls grow mad with baiting : the best way is to leave them to their judg , who hath messengers of wrath , for them that despise the messengers of his love , psal. 81.11 , 12. see luke 10.10 , 11. prov. 29 & 1.24 , 25 , 26 , to 33. 2 chron. 25.16 20. 1 sam. 2.25 . and in reason , herbs that are worse for watering , trees that are less fruitful for digging , dunging , pruning , are to be rooted out , or hewed down and to admonish them is to no more purpose , than if one should speak to lifeless stones , or senseless plants , or witless beasts : for they will never fear any thing , till they be in hell-fire . wherefore god leaves them to be confuted with fire and brimstone , since nothing else will do it . sect. 4. thus you see what a wonderful difference there is in hearers ! onely herein they agree , all men ( good and bad ) love the light as it shines ; but the most of men hate it , as it discovers and directs . but the difference is so great , that it is admirable to think , how some men would not be prevailed withall , though an angel should be sent unto them from the dead . and yet with what small means some others have been converted , as were justin the philosopher , ciprian the nicromancer , saint austin , fulgentius , francisco junius , malancton , adrianus , latimer , and many others . one treating upon the prodigal son , and the thief upon the cross , mentions two famous strumpets , that were suddenly converted by this onely argument , that god seeth all things , even in the dark , when the doors are shut , and the curtains drawn ; and mountaigne tells of a gallant , that ( sporting with a curtezan in a house of sin ) happened to ask her name , which she said was mary ; whereat he was so stricken with reverence and remorse , that he instantly both cast off the harlot , and amended his whole future life . and indeed no means can be too weak where god intends success : yea , a thought onely hath sometimes served the turn . nor needs there any more to a clarified understanding , than the bare thought of gods omnipresence , omnisciency , or omnipotency ; as being present every where , knowing every thought and intent of the heart , and being almighty to punish or reward evil and good sect. 5 and so much of the kinds of hearers onely a question or scruple may hereupon arise . the minister or author out of compassion to their precious souls , would shew them from gods word , the very faces of their hearts , and like peter to cornelius , acts 11. tell them that , whereby ( with blessing from above ) they might be saved , vers . 14. the which some do kindly entertain , as lot did those angels that came to fetch him out of sodom , gen. 19. others as churlishly reject , and as villainously entreat and handle them , as the ammonites did davids messengers , 2 sam. 10.4 . wherein ( may some say ) lies the difference ? answ. i could give you sundry reasons of it , i 'le onely name a few , being injoyned to contract all my matter into two sheets . first , will makes the difference , and who makes the difference of wills , but he that made them ? he that creates the new heart , leaves a stone in one bosom , puts flesh into another ; and yet if god denies his grace , it is onely when he sees it contemned : as god oftentimes is so provoked , by their obstinate hardness and impenitency , that he gives them over to satan , and up to the hardness of their own hearts , to be led by their lusts , and to walk in their own counsels ; as it is , psal. 81.12 . rom. 1.24 , 26. so that not god , but our selves , are the authors of sin , and of our own damnation , as it is , hos. 13.9 . of which , more in its due place . secondly , the holy word of god , which is spirit and life , is so quick , powerful and operative , that it will have its effect : where it does not quicken , it kils . none ever heard it , but they were either better or worse by it . it is a holy fire ; those whom it doth not purifie and cleanse , by melting into repentance , it doth consume and destroy by burning , into the ashes of prophaneness here , of confusion hereafter . it is the power of god unto salvation , to every one that believeth , rom. 1.16 . and a sweet savour of life unto life , to them that are saved , 2 cor. 2.16 . but it becomes the savour of death unto death , unto such as wrest and pervert the same to their own destruction , 2 pet. 3.16 . and no marvel , for the same cause may have divers and contrary effects , in respect of sundry objects , as might be exemplified in the sun , the wind , the same breath out of one mouth , the earth ; the stomack , the rain , &c. as might be largely shewn . in one garden , growes an hundred kinds of herbs of several operations and qualities ; some nutritive , others infective ; yet they all draw their juyce from one and the same earth . every member receiveth nourishment from the stomack ; yea , the same meat in the stomack ? but that which the liver receives becomes blood , that which the gaul receiveth becomes cholar , that which the lungs receive becomes fleam , and that which passeth into the paps becomes milk : so all receive the same good word of god , but every one does not make the same use of it . for as one hath his faith strengthened by it , his patience increased , his judgment rectified , his will reformed , his life and practice amended , his love and zeal inflamed : so fares it with wicked men , in respect of the contrary vices , &c. again , the word of god , is like a fructifying dew or rain , which falls not upon any ground in vain . if these celestial showers , fall into the garden of a good heart , they raise up herbs and flowers ; if in a field , corn or grass ; whereas if they fall on clay , they make but dirt ; yea , the more rain , the more dirt : if upon kennells , or dunghils , a stink . or if they produce any fruit , it is weeds instead of herbs ; or perhaps briars and thorns , to scratch and wound the husbandman that dresses it . thus i might go on , and shew you how the sacrament of the lords supper , is recieved by one to salvation , by another to his greater damnation , 1 cor. 11.29 . the cloudy pillar , which gave light , and was a defence to israel , became darkness and offence to the egyptians , exod. 14 20. and the like of manna , exod. 16 20. the ark the red sea , and sundry the like which i might weary you with . yea , christ himself , who is a rock to save all that believe in him , shivers his enemies in pieces , mat. 21.44 . and immortality , the greatest blessedness of the saints , is the greatest misery to the damned . no wonder then , if these spiders , those bees ; the wicked and the godly , suck , the one honey , the other poyson from the self fame flower of holy writ . sect. 6 thirdly , another reason why they so swell against their reprehender , is their guiltiness . and it is a sure sign the horse is gauled , that stirs too much when he is touched . in the law of jealousies , if the suspected wife were guilty , that drank of the bitter waters of tryal , she would presently swell : if otherwise , she was well enough , numb . 5.27 . nor did you ever hear of any that were offended with wholsome truth for being untoothsom , that disliked the minister for being too sharp and searching , but evil minds . but as good meats are unwelcome to sick persons : so is good counsel to obstinate and resolved sinners . vnfound flesh loves to be stroaked , the least roughness puts it into a rage . bad wares would have dark shops , thieves will put out all the lights , that in the dark they may more securely rifle the house , john 3.19.20 , 21. so the conscience that is guilty of flagitious crimes , could wish the heavens blind . fourthly , no wicked man can indure to hear the downright truth : for then they must also hear the sentence of their own condemnation . what the minister delivers is the very word by which they are judged and condemned , therefore they loath as much to hear it , as the prisoner at the bar does abhor to hear his sentence from the just judg . and indeed , if many ( as we well know by experience ) love not to hear the worst of their temporal causes and cases , nor yet of their bodily distempers , with which their lives or estates be endangered ; how much more will wicked men decline from seeing their hainous abominations , and themselves guilty of hell and eternal damnation ? though thereof , there be an absolute necessity , if ever they be saved . sect. 7. and so much of the reasons . from all which we may learn not to impute the cause of wicked mens raging , to any miscarriage in the messenger : for he may vindicate himself as paul did , 1 cor. 7.10 . i have not spoken , but the lord. and therefore as the lord said unto saul , acts 9.4 . that he persecuted him : so they which reject any truth delivered out of the word , do resist god himself , and not his messenger . and this for certain were christ himself their minister , they would much more oppose and persecute him , as the priests and pharisees did , when they heard him . yea , consider it rightly , and you will grant , that there cannot be a greater honour done to a poor minister , than this . for , what sayes one of the fathers ? it may well be doubted that ministers open not the word aright , when wicked men kick not against it . yea , sayes luther , to preach the gospel as we ought , is to stir up all the furies of hell against us . and what saith our saviour himself to his apostles , in their pupil-age ? the world cannot hate you , but me it hateth ; because i testifie of it , that the works thereof are evil , john 7.7 . and so touching paul , who had never become their enemy , but for telling them the truth , and dealing so plainly , and so roundly with them . nor can there be such an argument , that a minister studies more to profit , than to please men with his wholsome counsel ; as when he will not let them sleep and snort in their sins , but cry aloud against their abominations . secondly , we may learn from the premises , that if any receive the word with readiness , and become new creatures by hearing the same : not to attribute , or ascribe the praise thereof to the parties converted , or to the means or to the instrument ; but to god , who is the author , and gives the blessing . for paul may plant , and apollo may water , but it is god onely that gives the increase . it is god alone that giveth words unto the wise , and virtue unto their words , 1 cor. 3.5 , 6 , 7. and he will give success to whom , when , and as he pleaseth . even twelve mean fishermen , when he pleaseth , shall without force , or weapon , armour , bands of men , or stroke stricken , subdue the whole world to their king ! hillary found not seventeen believers , and left not so many unbelievers in the whole city . indeed in these dayes , ministers may tear their throats , spend their lungs , and force their sides , in suing to ' a deaf world , and say , when they have done all they can , who hath believed our report ? and to whom is the arm of the lord revealed ? yea , how many painful peters have complained to fish all night , and catch nothing ? many professors , and few converts , hath been the lot of the gospel in these last times , and since our means hath exceeded . gods house ( as the streets of jericho ) may be thronged , and yet but one zacheus gained to the faith . and why so ? but for this cause ; if some few like the bee , do gather from the word , whatsoever addeth to their knowledg and vertue : the greatest number , use the same as some do artificial teeth , more for shew , than service ; more for ability of discourse than activity of practise ; to talk of it , than to walk by it . whence it is , that god utters his saving truths , as it were in parables ; so hiding them from the wise and prudent ( namely the proud , that are wise in their own eyes ) and reveales them to babes and sucklings , ( that is , the humble and lowly ) as austin speaks . sect. 8. which being so , let not him that hath five talents , despise him that hath but two : even those great lights of heaven , the sun and moon , take not away the necessity of lamp light . to the making of the tabernacle , fine linnen , and goats hair , had their use ; as well as gold , silver , and precious stones . and the same god that gave proportion to the cedar , gave also being to the mushroom . nor is the strength or weakness of means , either spur or bridle to the determinate choises of god ; who not seldom does greatest acts , by weakest agents . he chose davids sling , rather than sauls sword , to conquer goliah frogs grashoppers , & lice , rather than bears and lions , to fight against pharaoh . yea , he that with rams horns overthrew the walls of jericho , hath sometimes chosen vile and weak means , to serve himself by , in great matters . peter hath a cock to tell him of his cowardise . and balaam an ass , to reprove his avarice . yea , that god , who will bless where he pleaseth ; now and then gives the greater success to the weaker means . the men of nineveh repented at the preaching of jonas : yet not the jews , at the preaching of christ , who was greater then jonas . the apostles did greater signs in christs name , than christ himself , joh. 14.12 . it was a greater miracle , that the shadow of st. peter ( as he walked in the street ) should heal many sick persons , acts 5.15 , 16. than that the hem of christs vesture should heale one single woman of her bloudy issue , mat. 9.21 , 22. who then can cavil , or indeed wonder , at the ensuing story the which i am now to relate ? yea , who that hath either heart or brain , shall well consider this preceding matter , and the difference of hearers , and not be forced to acknowledg that which follows , to be the case of every one that shall hear it , be they what they will ? i mean before their hearts are renewed with the power of gods word , which is the strong arm of the lord , and the mighty power of god to salvation . rom. 1.16 . and the sword of the spirit , eph. 6.17 . and like as a fire , or an hammer that breaketh even the rock in pieces , jer 23.29 , 30. and that irresistable cannon-shot , that is mighty to beat down all the strong holds of sin and satan , 2 cor. 10.4 . quick and powerful , and sharper than any two edged sword , and pierceth even to the dividing asunder of the soul and spirit , and of the joynts and marrow ; and to the discerning of the very , thoughts , and most secret intents of the heart , heb. 4 12. sect. 9. and look to it , for if thou dost not see and acknowledg the very secrets of thy heart to be clearly laid open to thy conscience , in the one or other , first or last of these ensuing characters : i dare peremptorily conclude , that satan the god of this world , hath blinded thy mind , that the light of the glorious gospel of christ , who is the image of god , should not shine unto thee , 2 cor. 4.3 , 4. eph. 2.2 . 2 thes. 2.9.10 , 11. 1 tim. 4.2 . but this is the misery ! and a just plague upon our so much ignorance , formality , and prophaness , under our so much means of grace : there be very few men , that make not the whole bible , and all the sermons they hear : yea the checks of their own consciences , and the motions of gods spirit utterly ineffectual ; for want of wit and grace , to apply the same to themselves , as they can unto others ; being better able to discern others meats , than their own beams . if you question what satan can do in this case ? look upon what he hath done to others , as wise , and as good , as the best of us . i le give you instances , both of the godly and wicked , and likewise testimonies : i pray mind them seriously , and turn to the places , for they are exceeding considerable . in the first place take notice , how he blinded and deluded ahabs four hundred prophets , 1 kings 22.22 . and judas , john 13.2 . and all magistrates , when they persecute the people of god , rev. 2.10 . and indeed all men in their natural estate ; whereof not a few , think they do god good service , in persecuting and killing the prophets ; as our saviour expresly tells us , john 16 2. but see other particular instances , as that of ananias and saphira , acts 5.3 . then for the godly , how he hath blinded and beguiled them , as our first parents , adam and eve ; eve by himself , and adam by making her his instrument ; and that in the state of innocency , when they had wit at will , gen. 3. and holy david , a man after gods own heart , 1 chron. 21.1 . then peter , who so dearly loved christ , mat. 16.22 , 23. and having this done , argue thus with thy self ; if satan so blinded and besotted these ; if he made such use of all these , whereof some were the best and wisest of gods children and servants , who hate the very appearance of evil , 1 thes. 5 22. jude 23. ephes. 5.27 . 2 pet 3.14 . james 1.27 . have the eye of faith , and the spirits direction , and know the mind of christ above others , 1 cor. 2.12 , to 17. john 10.14 . how much more can he work the same upon his own children and servants ? that delight onely in wickedness , and are ignorant of satans wiles , as not having the least knowledge or ability to discern spiritual things , 1 cor. 2.14 . 2 cor. 4 4. but if you still question the truth of this , turn to joh. 14.30 . and 12.31 . gen. 3.15 . john. 8.44 . 2 tim 2.20 . eph. 2.2 , 3. which are such clear testimonies , that none ( who shut not their eyes against the light ) can gainsay , mat. 13.15 . which being so , in reading this ensuing dialogue or index of the heart , make the application to your selves and not to others ; as david did nathans parable , 2 sam. 12.1 , to 8. and ahab the prophets , 1 kings 20.39 , to 43. which yet concerned no less then their own lives and so much the rather , for that in all probability , what this will not effect touching your amendment no ordinary means are like to doe . as what can be further expected ? no glass can more lively represent your faces , than this book does your hearts , if you be yet in your natural condition , unregenerate . neither can you look that christ jesus himself should call to you severally by name , as he did to saul ; for now we have the gospel written at large : visions and miracles cease . or put case christ himself should do so , i question whether you would be any more warned , or reclaimed by it , than hazael was , when the prophet told him , what abominable wickedness he should shortly commit , 2 kings 8.12 , 13 , &c. yea , abraham tells dives the contrary , luke 13 31. and so i come to the conference it self . sect. 10. a loose libertine meeting with his friend that had lately been a formal christian , he greets him as followeth : sir ! me thinks i have observed in you a strange alteration , since our last meeting at middleborough : not onely in your behaviour , company , and converse ? but even in your countenance : what is the matter if i may be so bold ? convert . truly sir , you are not at all mistaken , nor am i unwilling to acquaint you with the cause , if you can afford to hear it . soon after my return into england , i was carried by a friend to hear a sermon , where the minister so represented the very thoughts , secrets , and deceitfulness of my heart unto my conscience , that i could not but say of him , as the woman of samaria once spake of our saviour ; he hath told me all things that ever i did . which made me conclude with that unbeliever , 1 cor. 14. 24 , 25. that god was in him of a truth : nor could he ever have so done , if he were not of god , as the young man in the gospel reasoned with the pharisees , touching jesus , when he had opened his eyes that had been blind from his birth , john 9.32 , 33. whereupon i could have no peace nor rest , until i had further communed with him about my estate ; for i found my self in a lost condition touching eternity : it faring with me , as it did with those jews , acts 2. when peter by his searching sermon had convinced them , that christ , whom they had by wicked hands crucified and slain , was the onely son of god , and lord of glory , verse 36 , 37. and having had the happiness to injoy the benefit of his sage advice , as i stood in need thereof , ( god having given him the tongue of the learned to administer a word in season to them that are weary , isa. 50.4 . ) i bless god his word and spirit hath wrought in me such a change and strange alteration , that it hath opened mine eyes that were blind before , inclined my will to obedience , which before was rebellious , softned my heart , sanctified , and quite changed my affections : so that i now love that good which before i hated , and hate that evil which before i loved ; and am delighted with those holy exercises , which heretofore did most displease me ; and am displeased with those vain pleasures and filthy sins which in times past did most delight me . which is such a mercy , that no tongue is able to express ! for till that hour , i went on in the broad way , and worlds road to destruction , without any mistrust , whereas now god hath been pleased to take me into his kingdom of grace here , & will never leave me , until he hath brought me to his kingdom of glory hereafter . loose libertine . what you speak makes me wonder : for i ever held you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your deportment ; yea , i have never seen you exceed in the least , nor heard you swear an oath , except faith and truth , and that very rarely . besides you have been a good protestant , and gon to church all your days . convert . what you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act . yea , i had the same thoughts of my self ; and should any one have told me formerly , that i was such a great sinner , such a devil incarnate as i was ! i should have replied as hazael did to the prophet ( telling him of the abominable wickedness he would ere long commit ) what am i a dog , &c. 2 kings 8.12 , 13. and no wonder , for as every man in his natural condition is stark blind to spirituall objects , 1 cor. 2.14 . so the heart of man is deceitful above all things : even so deceitful , that none but god alone can know it , as the prophet shews , jer. 17.10 . but because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : i will give you a short character of my former condition ; the which done , i doubt not but you will assent unto what i have hitherto said , or shall further relate . sect. 11. first , touching my knowledge , ( i mean saving knowledg , without which the soul cannot be good , as wise solomon witnesseth , prov. 19.2 . ) it was such , though i thought my self wiser than to make scruple of , or perplex my self about matters of religion , as do the religious : even as the king of tyrus thought himself wiser than daniel , ezek. 28.3 . that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . like corporal things in a looking glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . as it fared with st. paul ; while he was in his natural condition , acts 26.9 . which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , and condemn the just , as the prophet complains , isa. 5.20 , 23. as for instance , i most sottishly thought , that i both loved and served god as i ought ; yea , i should have taken it in foul scorn , if any one had questioned the same ; when indeed i was a traytor to god , and took up arms against all that did worship him in spirit and in truth . i was so far from loving and serving him , that i hated those that did it ; and that for their so doing . i could also hear him blasphemed , reproached , and dishonoured , without being once stirred or moved at it . i loved him dearly , but i could never afford to speak a word for him : and likewise his children entirely ; but instead of justifying them , or speaking in their defence when i heard them scoft , scorned and abused by wicked and ungodly men ; all my delight was to jear at , slight and slander them wherever i came . i more feared the magistrate , than i feared god , and more regarded the blasts of mens breath , then the fire , of gods wrath . i chose rather to disobey god , than to displease great ones ; and feared more the worlds scorns , than his anger . and the like of christ that died for me ; a strong argument that i loved christ , when i hated all that resembled him in holiness . yea , i so hated holiness , that i most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomacks will rise at the sight of sweet-meats . i was a christian in name , but i could scoff at a christian indeed . i could honour the dead saints in a formal profession , while i worried the living saints in a cruel persecution . i condemned all for roundheads , that had more religion than a heathen , or knowledg of heavenly things , than a child in the womb hath of the things of this life , or conscience than an atheist , or care of his soul , than a beast . i had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake ; as the scribes and pharisees dealt by our saviour . sect. 12. as , o what a poor slave did i hold the man of a tender conscience to be ! yea , how did i applaud my self for being zealless and fearless ; together with my great discretion and moderation : when i saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his faith , &c. for , ( being like cain , ishmael , eliah , michel , pharaoh and festus ) i thought their religion puritanism , their conscience of sin , hypocrisie ; their profession , dissimulation ; their prudence , policy : their faith and confidence , presumption ; their zeal of gods glory , to be pride and malice , their obedience to gods laws , rebellion to princes ; their execution of justice , cruelty &c. if they were any thing devout , or forward to admonish others , that so they might pluck them out of the fire ; i conceived them to be beside themselves , as our saviour was thought to be by his kinsfolk , and st. paul by festus , mark 3.21 . john 10.20 . acts 26.24 . 1 cor. 1.18 . my religion was to oppose the power of religion , and my knowledge of the truth , to know how to argue against the truth . i never affected christs ambassadours , that preached the glad tidings of salvation , but had a spleen against them ; yea , i hated a minister for being a minister , especially if a godly and zealous one , that spake home to my conscience , and told me of my sins ; much more if he would not admit me to the lords table without trial and examination ; yea , then like ahab to eliah , i became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . and are not all these strong evidences , that i loved and served god , and my redeemer as i ought ? but to make it more manifest what a rare christian i was , i thought my self a believer ; yea , i could boast of a strong faith , when yet i fell short of the very devils in believing : for they believe the threats and judgments contained in the word , and tremble thereat james 2.19 . whereas i thought them but scare-crows to fright the simple withal : yea , i held hell it self but a fancy , not worth the fearing . because i was not notoriously wicked , but had a form of godliness , was civil , &c i was able to delude my own soul , and put off all reproofs and threatnings , by comparing my self with those , that i presumed were worse than my self ; as drunkards , adulterers , blasphemers , oppressors , shedders of blood , and the like ; counting none wicked but such . yea , looking upon these , i admired my own holiness , and thought my moral honesty would be sufficient to save me . nor did i know wherein i had offended . and whereas the law is spiritual , and binds the heart from affecting , no less than the hand from acting : i was so blind and ignorant , that i thought the commandment was not broken , if the outward gross sin be forborn . whence these were my thoughts , i never brake the first commandment of having many gods ; for i was no papist , nor idolater : nor the second , for i worshipped god aright . nor the third , for i had been no common swearer , only a few petty oaths . nor the fourth , for i had every sabbath gone duly to church . nor the fifth , for i ever honoured my parents , & have been a loyal subject . nor the sixth , seventh , eighth , ninth , or tenth ; for i never committed murder or adultery , never stole ought , never bare false witness ; nor could i call to mind that i had at any time coveted my neighbours wife , servant , estate , &c. and nothing more common with me , than to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. and because i abstained from notorious sins , i thought my self an excellent christian , if god was not beholding to me for not wounding his name with oaths ; for not drinking & playing out his sabbaths , for not railing on his ministers , for not oppressing & persecuting his poor members , &c. sect. 13. and yet had it been so , as i imagined : admit i had never offended in the least all my life , either in thought , word , or deed ; yet this were but one half of what i owe to god , this were but to observe the negative part of his law , still the affirmative part thereof i had been so far from performing , that i had not so much as thought of it . and to be just in the sight of god , and graciously accepted of him ; these two things are required : the satisfactory part to escape hell , and the meritorious part to get heaven . and the true method of grace is , cease to do evil , learn to do well , isa. 1.16 , 17. the fig tree was cursed , not for bearing evil fruit , but because it bare no good . the evil servant was not bound hand and foot , and cast into prison , for wasting his masters goods ; but for not gaining with them . and those reprobates at the last day shall be bid depart into everlasting fire ; not for wronging or robbing of any , but for not giving , for not comforting christs poor members , mat. 25. so that my case was most desperate ! for though with that pharisee , luk. 18.11 . i was apt to thank god and brag , that i was just , and paid every man his due , yet i never thought of being holy , and of paying god his dues ; as his due of believing , or repenting , of new obedience ; his due of praying , hearing , conferring , meditating on his word and works , sanctifying his sabbaths , and instructing my children & servants , teaching them to fear the lord. his due of love , fear , thankfulness , zeal for his glory , charity and mercy to christs poor members , and the like i should have serv'd god in spirit , & according to christs gospel : as all that are wise hearted indeavour go live , & believe , & hear , and invocate , and hope , and fear , and love , and worship god in such manner as his word prescribes . i should have been effectually called , and become a new creature by regeneration , being begotten and born anew by the immortal seed of the word . i should have found an apparent change wrought in my judgment , affections , and actions , to what they were formerly . the old man should have changed with the new-man , worldly wisdom with heavenly wisdom , carnal love with spiritual love , servile fear for christian and filial fear , idle thoughts for holy thoughts , vain words for holy and wholsom words , fleshly works for works of righteousness : even hating what i formerly loved , and loving what i formerly hated . but alas ! i have heard the gospel day after day , and year after year : which is the strong arm of the lord , and the mighty power of god to salvation . that is quick , and powerful , and sharper than any two edged sword , and yet stood it out and resisted , instead of submitting to christs call ; even refusing the free offer of grace and salvation . i have heard the word faithfully and powerfully preached for forty years , yet remained in my natural condition unregenerate , without which new birth there is no being saved , as our saviour affirms , john 3.5 i had not trodden one step in the way to conversion ; for the first part of conversion is to love them that love god , 1 john 3.10 , 11 , 14. i should daily have grown in grace , and in the knowledg of our lord and saviour jesus christ : but i was so far from growing in grace , that i had not one spark of grace or holiness , without which no man shall see the lord , heb. 12.14 . i was all for observing the second table , without respect to the first ; or all for outward conformity , not at all for spiritual and inward holiness of the heart . sect. 14. either what i did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to god and my redeemer , and out of love to my fellow members . without which , the most glorious performances , and the rarest vertues , are but shining sins , or beautiful abominations . gods glory was not my principal end , nor to be saved my greatest care . i was a good civil , moral honest hypocrite , or infidel ; but none of these graces grew in the garden of my heart . i did not shine out as a light , by a holy conversation to glorifie god , and win others . now onely to refrain evil , except a man hates it also , and does the contrary good , is to be evil still : because honesty without piety , is but a body without a soul. all my religion was either superstition or formality , or hypocrisie , i had a form of godliness , but denied the power thereof : i often drew near unto god with my mouth , and honoured him with my lips , but my heart was far from him , isa. 25.13 . mark 7.2 , to 14. mat. 15.7 , to 10. all which considered , viz the means which god had afforded me , and the little use i had made thereof , left me in a far worse condition , then the very heathen that never heard of christ. so that it was gods unspeakable mercy , that i am not at this present frying in hell flames , never to be freed . god hath sent unto us all his servants the prophets , rising up early , and they have been instant in preaching the gospel , both in season , and out of season : but my carnal heart hath ever been flint unto god , wax unto satan : you shall die if you continue in the practise of sin , i heard : but you shall not die , ( as saith the devil ) i believed . sect. 15. besides all this , suppose i had none of these to answer for ; neither sins of commission , nor sins of omission : yet original sin were enough to damn me , no need of any more ; and yet my actual transgressions have been such , and so many , and my ingratitude therein so great , that it might have sunk me down with shame , and left me hopeless of ever obtaining pardon for them . as see but some small part of my monstrous and devilish ingratitude to so good a god , so loving and merciful a saviour and redeemer , that hath done , and suffered so much for me , even more than can either be expressed or conceived , by any heart , were it as deep as the sea ! touching what god and christ hath done for me ; in the first place he gave me my self , and all the creatures to serve for my use ; yea he created me after his own image in righteousness and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition . but this was nothing in comparison ; for when i was in a sad-condition ; when i had forfeited all this , and my self ; when by sin i had turned that image of god into the image of satan , and wilfully plunged my soul and body into eternal torments : when i was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies sin and satan , not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto : he did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a servant ; of a servant , a son ; of a son , an heir , and coheir with christ , gal. 4.7 . but how have i required this so great , so superlative a mercy ? all my recompence of gods love unto me , hath been to do that which he hates , and to hate those whom he loves . christ the fountain of all good , is my lord by a manifold right , and i his servant by all manner of obligations . first , he is my lord by the right of creation , as being his workmanship made by him . secondly , by the right of redemption , being his purchase bought by him . thirdly of preservation being kept , upheld , and maintained by him . fourthly , his by vocation , even of his family , having admitted me a member of his visible church . fifthly , his also ( had it not been my own fault ) by sanctification , whereby to possess me . lastly , he would have me of his court by glorification , that he might crown me , so that i was every way his god had raised me from a beggar to a great estate : but how did i requite him ? i would not , if possible , suffer a godly and conscientious minister to be chosen , or to abide where i had to do , but to bring in one that would flatter sin , and flout holiness , discourage the godly , and incourage the wicked . i used both my own and all my friends utmost ability . much more might be mentioned , but i fear to be tedious . now argue with all the world , and they will conclude , that there is no vice like ingratitude ! but i have been more ungrateful to god , than can be exprest by the best oratour alive . it was horrid ingratitude in the jews , to scourge and crucifie christ , who did them good every way ; for he healed their diseases fed their bodies , enlightned their minds , of god became man , and lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to god , in that most of them were not in the least convinced , that he was the messias sent from god , and promised from the beginning . but i have not onely denied this lord that bought me , but i hated him ; yea , most spitefully and maliciously fought on satans and sins side against him , and persecuted his children , and the truth with all my might : and all this against knowledg and conscience , after some measure of illumination , which cannot be affirmed of the jews . yet miserable wretch that i was , if i could have given him my body and soul , they should have been saved by it , but he were never the better for them . sect. 16. lastly , to tell you that which is more strange ! notwithstanding all this that hath been mention'd , and much more : yet i thought my self a good christian forsooth ; yea , with that young man in the gospel . i thought i had kept all the commandments . nor was i a whit troubled for sin , either original or actual , but my conscience was at quiet , and i was at peace ; neither did any sin trouble me . yea , i would applaud my self with that pharisee , luke 18.9 , to 15. and say , i was not like other men : not once doubting of my salvation . i ever refused to do what my maker commanded , and yet confidently hoped to escape what he threatned . nor did i doubt of having christ my redeemer and advocate in the next life , when i had been a bitter enemy to him and his members in this life . here was blindness with a witness ; as it is not to be believed how blind & blockish men are , that have onely the flesh for their guide ; especially if they have hardned their hearts , and feared their consciences with a customary sinning . as i could give you for instance , a large catalogue of rare examples how sin hath besotted men , and what stark fools carnal men are in spiritual things , be they never so wise for mundane knowledg . but least it should be taken for a digression or excursion , you shall have a list of them by themselves , the which i will add as an appendix to this discourse , or dialogue . in the mean time i have given you a brief of my manifold provocations , and great ingratitude , to my maker and redeemer ( for otherwise i might be endless in the prosecution thereof . ) it remains that i should in like manner lay open my original defilement ; which is the fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . but touching it , be pleased to peruse that small tract , intituled , a short and sure way to grace and salvation : or , three fundamental principles of christian religion , by r. y from p. 4 to p. 10. sect. 17. loose libertine . if this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what i have heard from you , makes me tremble . for if such honest moral men , that live so unreproveably as you have done , go not to heaven , what will become of me , that have been so openly prophane , and notoriously wicked all my time ? yea , it contented me not to doe wickedly my self , and to damn my own soul , but i have been the occasion of drawing hundreds to hell with me , by seducing some , and giving ill example to others , ( the infection of sin , being much worse than the act . ) as how many have i drawn to be drunkards , and swearers , and whoremongers , and prophane persons ; insomuch , that the blood of so many souls , as i have drawn away , will be required at my hands . yea , my life hath been so debauch'd and licentious , that i have brought a scandal upon the gospel and made it odious to the very turks and infidels , rom. 2.24 . convert . alas i what i did that was morally good , or what evil i refrained , was more for self-ends , or for fear of mens laws , than for love of christs gospel . true , i went under the notion of an honest man , and a good christian : i was baptized into the faith , and made a member of christs visible church ; but i was so far from endeavouring to perform what i then promised , that in effect i even renounced both christ , and my baptism , in persecuting him , & all that sincerely professed his name , thinking i did god good service therein , john 16.2 . gal. 1.13 , 14. phil. 3.6 . nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so mild and gentle ) we are all the seed of the serpent , gen. 3.15 . and children of the devil , john 8.44 . yea , the very best moral man , is but a tame devil , as athanasius well notes . but it is a true proverb , the blind eat many a fly , and all colours are alike to him that is in the dark . loose libertine . so much the worse is my condition ; for my conscience tells me , there is not a word you have spoken of your self , but i can justly apply the same unto my own soul , & a great deal more : for whereas you have been a moral honest man , so that none except your self , could tax you for breaking either gods law , or mans : i have been so wicked and prophane , that i could most presumptuously , and of set purpose , take a pride in my wickedness , commit it with greediness , speak of it , defend it , joy in it , boast of it , tempt , and inforce to it ; yea , mock them that disliked it . as if i would send challenges into heaven , and make love to destruction , and yet did applaud my self , and prefer my own condition before other mens : saying , i was no dissembler ; yea , i hated the hypocrisie of professors : i do not justifie my self , and despise others , like the puritans : i am not factious , schismatical , singular , censorious , &c. i am not rebellious , nor contentious , like the brownists and anabaptists . i am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , i was never troubled in mind , as many scrupulous fools are . i have a good heart , and mean as well as the precisest . but now i see the devil and my own deceitful heart deluded me so , that my whole life hitherto , hath been but a dream , and that like a blind man , i was running headlong to hell , when yet i thought my self in the way to heaven . just as if a beggar should dream that he were a king ; or as if a traytor should dream of his being crowned , when indeed he was to be beheaded ; the case of laodicea , rev. 3.17 . the young man in the gospel , luke 18.20 , 21. and that pharisee , spoken of , luke 18.11 , 12. sect. 18. convert . it was not your case alone , but so it fares with the worst of sinners : onely it much rejoyces me , that it hath pleased god to open your eyes , to see all this in your self . for flesh and blood hath not revealed it unto you . yea , we are naturally so blind , and deaf , and dead in sin , and in soul , that we can no more discern our spiritual filthiness , nor feel sin to be a burden , than a blind ethiopian can see his own blackness , or then a dead man can feel the weight of a burden , when it is laid upon him , acts 28.27 . isa. 6 9 , 10. and this common experience shews ; for if you observe it , who more jocund , confident , and secure , than the worst of sinners ? they can strut it under an unsupportable mass of oaths , blasphemies , thefts , murders , adulteries , drunkenness , and other the like sins ; yea , can easily swallow these spiders with mithridates , and digest them too : when one that is regenerate shrinks under the burden of wandring thoughts , and want of proficiency . but why is it ? they are dead in sin , ephes. 2.1 . revel . 3.1 . now lay a mountain upon a dead man , he feels not once the weight . to a christian that hath the life of grace , the least sin lies heavy upon the conscience ! but to him that is dead , let his sins be as heavy as a mountain of lead , he feels in them no weight at all . again they are insensible of their sin and danger , because ignorant ; for , for what the eye seeth not , the heart rueth not . security makes worldlings merry , and therefore are they secure , because they are ignorant . a dunce , we know , seldom makes doubts : yea , a fool , says solomon , boasteth and is confident , prov. 14.16 . neither do blind men ever blush . and the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad . for take away from mens minds vain opinions , flattering hopes , false valuations , imaginations , and the like ; you will leave the minds of most men and women , but poor shrunken things , full of melancholy , indisposition , and unpleasing to themselves . ignorance is a vail or curtain to hide away their sins , wherupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be well . the devil and the flesh prophesie prosperity to sin ; yea , life and salvation , as the pope promised the powder traytors : but death and damnation ( which gods spirit threatens ) will prove the crop they will reap . for god is true , the devil and all flesh are liars . when we become regenerate , and forsake sin ; then the devil strongly and strangely assaults us ▪ as he did christ , when he was newly baptized ; and pharaoh the children of israel , when they would forsake egypt ; and herod the children , when christ was come to deliver his people . whence commonly it comes to pass , that those think best of themselves , that have least cause ; yea , the true christian , is as fearful to entertain a good opinion of himself , as the false is unwilling to be driven from it . they that have store of grace mourn for the want of it , and they that indeed want it , chant their abundance . none so apt to doubt their adoption , as they that may be assured of it : nor none more usually fear then they that have the greatest cause to hope . we feel corruption , not by corruption , but by grace , and therefore the more we feel our inward corruption , the more grace we have . contraries , the nearer they are one to another , the sharper is the conflict betwixt them . now of all enemies , the spirit and the flesh are nearest one to another , being both in the soul of a regenerate man , and in all faculties of the soul , and in every action that springeth from those faculties . the more grace , the more spiritual life ; and the more spiritual life , the more antipathy to the contrary ; whence none are so sensible of corruption , as those that have the most living souls . sect. 19. now for remedy of the contrary , there cannot be a better lesson for carnal men to learn , than this , all the promises of god are conditional , to take place , if we repent ; as all the threatnings of god are conditional , to take place , if we repent not . but wicked men , as they believe without repenting ; their faith being meer presumption : so they repent without believing , their repentance being indeed desperation : and this observe , we are cast down in the disappointment of our hopes , in the same measure , as we were too much lifted up in expectation of good from them . whence these peremptory presumers , if ever they repent , it is commonly as francis spira , an advocate of padua , did : and never did any man plead so well for himself , as he did against himself . one star is much bigger than the earth , yet it seems many degrees less . it is the nature of fear to make dangers greater , helps less than they are christ hath promised peace and rest unto their souls that labour , and are heavy laden , and to those that walk according to rule , mat. 11.29 . gal. 6.16 . even peace celestial in the state of grace , and peace eternal in the state of glory . such therefore as never were distressed in conscience , or live loosly , never had true peace . peace is the daughter of righteousness , rom. 5.1 . being justified by faith , we have peace with god. but he who makes a bridge of his own shadow , will be sure to fall into the water . those blocks , that never in their life were moved with gods threatnings , never in any streight of conscience , never groaned under the burden of gods anger : they have not so much as entred into the porch of this house , or lift a foot over the threshold of this school of repentance , oh! that we could but so much fear the eternal pains , as we do the temporary : and be but so careful to save our souls from torment , as our bodies . in the mean time , the case of these men is so much the worse , by how much their fear is the less . it faring with the soul , as with the body , those diseases , which do take away all sense of pain , are of all others most desperate . as the dead palsie , the falling sickness , the sleepy lethargy , &c. and the patient is most dangerously sick when he hath no feeling thereof . in like manner , whilest they suppose themselves to be free from judgment , they are already smitten with the heaviest of gods judgments , a heart that cannot repent , rom. 2.5 . in a lethargy , it is needful the patient should be cast into a burning feaver , because the senses are benummed , and this will waken them , and dry up the besotting humours . so in our dead security , before our conversion , god is fain to let the law , sin , conscience , and satan loose upon us , and to kindle the very fire of hell in our souls , that so we might be roused out of our security : but thousands of these blocks both live and depart with as great hopes , as men go to a lottery , even dreaming of heaven , until they awake in hell. for they too often die without any remorse of conscience , like blocks ; or as an ox dies in a ditch . yea , thousands that live like laban , die like nabal , ( which is but the same word inverted ) whilest others , the dear children of god , die in distress of conscience . for it is not every good mans hap to die like antonius pius , whose death was after the fashion and semblance of a kindly and pleasant sleep . however st. austins rule will be sure to hold , he cannot die ill , that hath lived well ; and for the most part , he that lives conscionably , dies comfortably , and departeth rich . and so you see how it fares with the wickedest and worst of men . wherefore if you are truly sensible of your wretchedness , it is a good sign , that you are in some forwardness to be recovered : and really to become so good , as formerly you but dreamed , or imagined your self to be . and indeed the very first step to grace , is to feel the want of grace , and the next way to receive mercy , is to see your self miserable . therefore our constant and most diligent search should be to find out the naughtiness of our own hearts ; and to get strength from god against our prevailing corruptions . sect. 20. loose libertine . but is there any hope for one so wicked as i ? who have turned the grace of god into wantonness , applying christs passion as a warrant for my licentiousness , not as a remedy , and taking his death as a license to sin , his cross as a letters patent to do mischief . as if a man should head his drum of rebellion with his pardon . for i have most spightfully , and malitiously taken up arms against my maker , and fought against my redeemer all my dayes . convert . do but unfeignedly repent you of your sins , and forsake your former evill wayes , and lay hold upon christ by a true and lively faith ; my soul for yours , god is very ready to forgive them , be they never so many , and innumerable for multitude ; never so hainous for quality and magnitude . yea , i can shew you your pardon from the great king of heaven , for all that is past , the which you may read at large , isa , 55.7 . ezek. 18.21 , to 29. and 33.11 . joel 2.12 , 13 , 14. yea , read 1 cor. 6.10 , 11. together with the story of manasses , mary magdalen , the thief , and the prodigal son ; and you shall see presidents thereof . yea , the very murderers of the son of god , upon their serious and unfeigned repentance , and stedfast believing in him , received pardon and salvation . and indeed despair is a sin which never knew jesus . true every sin deserves damnation ; but no sin shall condemn , but the lying and continuing in it . true repentance is ever blest with forgiveness . and know this that gods mercy is greater than thy sin , whatever it be : you cannot be so infinite in sinning , as he is infinite in pardoning , if you repent ; yea , sins upon repentance are so remitted , as if they had never been committed . i will put away thy transgressions as a cloud , and thy sins as a mist , isa. 44.22 . and what by corruption hath been done , by repentance is undone . as the former examples witness . come and let us reason together , saith the lord , though your sins be as scarlet they shall be as white as snow , isa. 1.18 . yea , whiter than snow . for the prophet david , laying open his blood guiltiness , and his original impurity , useth these words , purge me with hysop , and i shall be clean ; wash me , and i shall be whiter than snow , psal. 51.7 . and in reason , did christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? or , who would not cast his burden upon him , that desires to give ease ? as i live , saith the lord , i would not the death of a sinner , ezek. 18.32 . and 33.11 . onely , apply not this salve , before the ulcer be searched to the bottome : lay not hold upon mercy , until thou be'st throughly humbled . the onely way to become good , is , first to believe that you are evil , and by accusing our selves , we prevent satan ; by judging our selves , we prevent god. are we as sick of sorrow , as we are of sin ? then may we hopefully go to the physitian of our souls , who came into the world onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of death . god does not pour the oyl of grace , but into a broken and contrite heart . wouldest thou get out of the miserable estate of nature , into the blessed estate of grace ? and of satans bond-slave , become the child of god , and a member of christ ? wouldest thou truly know thine own heart ? and be very sensible how evil and wicked it is ? that so thou mayest have a more humble conceit of thy self ? lay to heart these three particulars : 1. the corruption of our nature , by reason of original sin . 2. our manifold breach of gods righteous law , by actual sin . 3. the guilt and punishment due to us for them both . this being done , thou wilt see and finde thy necessity of a redeemer . and it is thirst onely that makes us relish our drink , hunger our meat : the full stomack of a pharisee , surcharged with the superfluitics of his own merits , will loath the honey-comb of christs righteousness . this was it which made the young prodigal to relish even servants fare , though before wanton , when full fed at home . no more relish feels the pharisaical heart in christs blood , than in a chip : but o how acceptable is the fountain of living waters , to the chased heart panting and braying ? the blood of christ , to the weary and tired soul ; to the thirsty conscience scorched with the sense of gods wrath : he that presents him with it , how welcome is he ? even as a special choice man , one of a thousand . and the deeper the sense of misery is , the sweeter the sense of mercy is . sect. 21. then if you would be satisfied for time to come , whether your repentance and conversion be true and sound , these particulars will infallibly inform you . if you shall persevere ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible signe your repentance is found , otherwise not . if thou doest call to minde the vow which thou madest in baptism , and doest thy endeavour to perform that which then thou didst promise . if thou doest square thy life according to the rule of gods word , and not after the rudiments of the world. if thou art willing to forsake all sin , without reserving one , ( for otherwise that one sin , may prove the bane of all thy graces , even as gideon had seventy sons , and but one bastard , and yet that bastard destroyed all the rest that were legitimate , judg. 9.5 . ) sin is like the ivy in the wall , cut off bough , branch , body , stump , yet some sprigs or other will sprout out again : till the root be pluckt up , or the wall be pulled down and ruined , it will never utterly die . regeneration or new-birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . gods children are known by this mark , they walk not after the flesh , but after the spirit , rom. 8.1 . if christ have called you to his service , your life will appear more spiritual and excellent than others . as for your fails , it is a sign that sin hath not gained your consent , but committed a rape upon your soul , when you cry out to god. if the ravished virgin under the law cryed out , she was pronounced guiltless . a sheep may fall into the mire , but a swine delights to wallow in the mire . great difference between a woman that is forced , though she cries out and strives , and an alluring adultress . again , the thoughts of the godly , are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . would we know our own hearts , and whether they be changed by a new birth : examine we our thoughts , words , actions , passions , especially our thoughts will inform us , for these cannot be subject to hypocrisie , as words and deeds are . sect. 22. then by way of caution , know , that a childe may as soon create it self , as a man in the state of nature , regenerate himself . we cannot act in the least , unless god bestows upon us daily privative grace to defend us from evil , and daily positive grace , enabling us to do good . and those that are of christs teaching , know both from the word , and by experience , that of themselves they are not onely weak , but even dead to what is good , moving no more than they are moved ; that their best works are faulty , all their sins deadly , all their natures corrupted originally . you hath he quickned , that were dead in trespasses and sins , eph. 2.1 . yea , we are altogether so dead in sin , that we cannot stir the least joynt , no not so much as feel our own deadness , nor desire life , except god be pleased to raise and restore our souls , from the death of sin , and grave of long custom , to the life of grace . apt we are to all evil , but reprobate and indisposed to all grace and goodness ; yea , to all the means thereof . my powers are all corrupt , corrupt my will : marble to good , but wax to what is ill . insomuch , that we are not sufficient of our selves to think , much less to speak , least of all to do that which is good , 2 cor. 3.5 . john 15.4 , 5. if we have power to chuse or refuse the object , to do these well we have no power . we have ability , we have will enough , to undo our selves , scope enough hell-ward ; but neither motion , nor will to do good , that must be put into us by him that gives both power and will , and power to will. finally , each sanctified heart feels this , but no words are able sufficiently to express , what impotent wretches we are , when we are not sustained . so that we have no merit , but the mercy of god to save us : nothing but the blood of christ , and his mediation to cleanse and redeem us : nothing but his obedience to inrich us . as for our good works , we are altogether beholding to god for them , not god to us , nor we to our selves , because they are only his works in us . whatsoever thou art , thou owest to him that made thee : whatever thou hast , thou owest to him that redeemed thee . therefore if we do any thing amiss , let us accuse our selves : if any thing well , let us give all the praise to god. and indeed , this is the test of a true or false religion : that which teacheth us to exalt god most , and most to depress our selves is the true : that which doth most prank up our selves , and detract from god , is the false , as bonaventure well notes . sect. 23. now to wind up with a word of exhortation ; if thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory and constant , and take heed you harden not again , as pharaoh , the philistines , the young man in the gospel , pilate and judas did : resemble not the iron , which is no longer soft , than it is in the fire ; for that good ( saith gregory ) will do us no good , which is not made good by perseverance . if with these premonitions , the spirit hath vouchsafed to stir up in thine heart any good motions , and holy purposes to obey god , in letting thy sins go ; quench not , grieve not the spirit , 1 thes. 5.19 . return not with the dog to thy vomit , least thy latter end prove seven-fold worse than thy beginning , mat. 12.43 , 45. oh it is a fearful thing to receive tho grace of god in vain ! and a desperate thing , being warned of a rock , wilfully to cast our selves upon it . neither let satan perswade you to defer your repentance ; no not an hour , lest your resolution proves as a false conception , which never comes to bearing . besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . thirdly , if thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoffes ; for this be sure of , if your person and wayes please god , the world will be displeased with both : if god be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . but take heed of losing gods favour to keep theirs . beda tells of a great man , that was admonished by his friends in his sickness to repent : who answered , he would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him ; but then his answer was , that it was now too late ; for i am judged and condemned already . a man cannot be a nathanael , in whose heart there is no guile , but the world counts him a fool . but christ sayes , verily except ye be converted , and become as little children , ye shall not enter into the kingdome of heaven , matth. 18.3 . again , satan and your deceitful heart will suggest unto you , that a religious life , is a dampish and melancholy life : but holy david will tell you , that light is sown to the righteous , and joy to the upright , psal. 97.11 . isa. 65.14 . and experience tells us , that earthly and bodily joyes , are but the body , or rather the dregs of that joy , which gods people feel and are ravished with . as oh the calm , and quietness of a good conscience ! the assurance of the pardon of sin , and joy in the holy ghost , the honesty of a virtuous and holy life , how sweet they are ! yea , even plato , an heathen could say , that if wisdome and virtue could but represent it self to the eyes , it would set the heart on fire with the love of it . and the like of a sinners sadness , as hear what seneca sayes ; if there were no god to punish him , no devil to torment him , no hell to burn him , no man to see him ; yet would he not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his conscience . but experience is the best informer : wherefore take the counsel of holy david , psalm 34.8 . o taste and see ! that the lord is good , blessed is the man that trusteth in him . to which accordeth that of holy bernard , good art thou , o lord , to the soul that seeks thee ; what art thou then , to the soul that findes thee ? as i may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted of the powers of the world to come , to him that hath the love of god shed abroad in his heart by the holy ghost ; whether his whole life be not a perpetual hallelujah in comparison of his natural condition : whence they are able to slight all such objections , as he did . you tell me that scrupling of small matters , is but stumbling at straws , that they be but trifles : when i know your tongue can tell nothing but truth , i will believe you . fifthly , beg of god that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the sun when it ariseth . but without a work upon the heart , wrought by the spirit of god , it will follow its own inclination to that which it affecteth , whatsoever the judgment shall say to the contrary . that must be first reformed , which was first deformed . it is idle , and to no purpose to purge the chaanel , when the fountain is corrupt . whence the apostle orderly bids us , first , be renewed in the spirit of our mindes ; and then , let him that stole , steal no more , ephes. 4.23 , 24. yea , it is gods own counsel to the men of jerusalem , jer. 4. wash thy heart from wickedness : that thou mayest be saved , verse 14. it is most ridiculous to apply remedies to the outward parts , when the distemper lies in the stomack . to what purpose is it to crop off the top of weeds , or top off the boughes of the tree , when the root and stalk remain in the earth ? as cut off the sprig of a tree , it growes still ; a bough , an arm , still it growes ; lop off the top ; yea , saw it in the midst , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more : whence it is that god saith , give me thine heart , prov. 23.26 . great cities once expunged , the dorps and villages will soon come in of themselves : the heart is the treasury and storehouse of wickedness , mat. 12.34 . such as the heart is , such are the actions of the body which proceed from it , mat. 12.35 . therefore as christ saith , make clean within , and all will be clean , otherwise not , mat. 23.26 . therefore davids prayer is , create in me a new heart , o lord and renew a right spirit within me , ps. 51.10 . do thou the like , importune him for grace , that you may firmly resolve , speedily begin , and continually persevere , in doing and suffering his holy will : desire him to inform and reform you so , that you may neither mis-believe , nor mis-live , to change and purifie your nature , subdue your reason , rectifie your judgment , reform and strengthen your will , renew your affections , and beat down in you whatsoever stands in opposition to the scepter of jesus christ. sixthly and lastly , if you receive any power against your former corruptions , forget not to be thankeful , yea , study all possible thankfulness ; for that you and i are not at this present frying in hell flames , never to be freed ; that we have the offer of grace here , and glory hereafter , it is his unspeakable goodness . and there is nothing more pleasing to god , nor profitatable to us , both for the procuring of the good we want , or continuing the good we have , than thankfulness . he will sow there ( and there onely ) plenty of his blessings , where he is sure to reap plenty of thanks and service . but who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest , but are sure to lose both their seed and labour ? consider what hath been said , and the lord give you understanding in all things . and so much for the second part. an appendix follows wherein you may have instances of all sorts , how sin besots men. finis . london , printed by j. hayes , and are to be sold by mrs. crips in popes-head-alley , with nine and thirty other pieces composed by the same authour . 1663. the tryall of true wisdom, with how to become wise indeed, or, a choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / by r. younge ... ; add this as an appendix, or third part, to the hearts index, and, a short and sure way, to grace and salvation. younge, richard. this text is an enriched version of the tcp digital transcription a67781 of text r39197 in the english short title catalog (wing y194). 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 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67781 wing y194 estc r39197 18266274 ocm 18266274 107266 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. a67781) transcribed from: (early english books online ; image set 107266) images scanned from microfilm: (early english books, 1641-1700 ; 1138:29) the tryall of true wisdom, with how to become wise indeed, or, a choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / by r. younge ... ; add this as an appendix, or third part, to the hearts index, and, a short and sure way, to grace and salvation. younge, richard. younge, richard. hearts-index, or, self-knowledg. younge, richard. short and sure way to grace and salvation. 35 p. j. crump and h. cripps, [london : 1658] caption title. errata: p. 35. imprint suggested by wing and nuc pre-1956 imprints. imperfect: faded, with print show-through. reproduction of original in the union theological seminary library eng grace (theology) salvation -biblical teaching. calvinism -england. a67781 r39197 (wing y194). civilwar no the tryall of true wisdom; with how to become wise indeed. or, a choice and cheap gift for a friend; both to please and pleasure him: be he younge, richard 1658 21132 25 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 jonathan blaney sampled and proofread 2005-10 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the tryall of true wisdom ; with how to become wise indeed . or , a choice and cheap gift for a friend ; both to please and pleasure him : be he inferior or superior , sinful or faithful , ignorant or intelligent . by r. younge of roxwel in essex , floreligus . add this as an apendix , or third part , to the hearts index . and , a short and sure way , to grace and salvation . section 41. lucian tells of an egyptian king , who had apes taught ( when they were young ) to dance , and keep their postures with much art : these he would put into rich coats , and have them in some great presence to exercise their skill ; which was to the admiration of such as knew them not , what little sort of active , nimble men the king had got : and such as knew them , thought it no less strange ; that they should be trained up to so man-like , and handsome a deportment . but a subtile fellow that was once admitted to see them , brought and threw amongst them , a handful of nuts : which they no sooner spied ; but they presently left off their dance , fell a scrambling , tore one anothers rich coats ; and to the dirision of the beholders ( who before admired them ) they discovered themselves to be meer apes . these ensuing notions ( which i have purposely taken , as a handful out of the whole sack , to squander away amongst my acquaintance ) are such nuts , as will discover not a few ( who are men in appearance , and their own opinion ) to be as wise , and well affected as aesops cock ; that preferred a barley corn , before a pearl : or plinies moal , that would dig under ground with great dexterity : but was blind , it brought into the sun . or diaphontus , that refused his mothers blessing , to hear a song : or the israelites , who preferred garlick and onions , before quails and manna . men no more differ from beasts , plants , stones ; in speech , reason , shape , than some differ from others , in heart , in brain , in life . whence the very heathen poets usually & most fitly compare some men to stones , for their hardness , and insensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil angels , that only sin , and cause others to sin ; a fift to good angels , that are still in motion , alwayes serving god and doing good , yet ever rest . again , experience teaches , that mens judgements and censures are as various , as their pallats : for what one admires , another slights ; as is evident by our saviours auditors ; of which some admired , others censured , a third sort wept , a fourth scoft , a fift trembled , a fixt blasphemed when they heard him . and how should it be otherwise , when the greater part , are as deeply in love with vice and error ; as the rest are with vertue , and truth . when mens conditions , and constitutions vary as much ; as their faces . as the holy ghost intimates , in comparing several men , to almost every several creature in the universe . nor is the epicure more like a swine , the lustful person a goat , the fraudulent man a fox , the backbiter a barking dog , the slanderer an asp , the oppressor a vvolf , the persecutor a tyger , the church-robber a wild bore , the seducer a serpent , yea a devil , the traytor a viper , &c. 2 tim. 4 17. luk. 13. 32. phil. 3. 2. psal. 22. 12 , 13 , 16 , 20 , 21. & 74. 13 , 14 , 19. & 80. 13. matth. 23. 33. dan. 7. 4 , 5 , 6 , &c. zeph. 3. 3 , 4 , &c. cant. 2. 15 , 17 , &c. then every of them is unlike another . amidst such a world of variety , i have chosen to set forth , how one man differs from , and excels another in brain , and to prove , that to be wise indeed , is the portion but of a few , even amongst us . and this discovery alone ( as i deem ) will be richly worth my pains , and each mans serious observation . sect. 42. now all sorts of men , may be comprised , under one of these three heads : the sensual . rational . spiritual . for if you observe it , some men like the moon at full , have all their light towards earth , none towards heaven : others like the moon at vvaine , or change , have all their light to heaven wards , none to the earth : a third sort like to the moon in eclipse , as having no light in it self , neither towards earth , nor towards heaven . touching these three degrees of comparison , you shall find , that the one exceeds the other ( in wisdom ) as the stars exceed one another in glory . of which particularly . first , there is no less difference , between the rational and sensual , the wise and simple , the learned and unlearned , than there is between men and beasts ; as menander speaks . or between the living and the dead , as another hath it . and yet the rational , do not so far excel the sensual , as the spiritual excel the rational . sensual men are so be-nighted , and puzled with blindnes , that they know no other way than the flesh leads them . it is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . the minds of brutish men , that have been ill bred , are so drowned in sin , and sensuallity ; and their spirits so frozen , and pitifully benumed with worldliness , and wicked customs , that they cannot judg aright , either of spiritual matters , or rectified reason . yea , in matters experimental , they are of as deep a judgement as was callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . or that germain clow● , who under-took to be very ready in the ten commandments : but being demanded by the minister which was the first ? made answer , thou shall not eate . or that simple fellow , who thought pontius pilate must needs be a saint , because his name was put into the creed . they are like the ostrich , job 9. 17. whom god hath deprived of wisdom , and to whom he hath given no part of understanding . which men also , are so far from receiving instruction , that they will scorn and scoff at their admonisher . as they have no reason , so they will hear none . nor will they believe any thing , but what they see , or feell : and he that learns of none but himself , hath a fool to his t●acher . yea , such as refuse admonition , are by wise solomon branded , for the most incorigible fools alive ; so that their knowledge is ignorance , their wisdom folly , their sight blindness . they neither consider what reason speaketh , or religion commandeth ; but what the will and appetite affecteth . for will is the axeltree , lusts and passions the wheels whereupon all their actions are carried and do run . appetite being their lord , reason their servant , and religion their slave . whereas religion should govern their judgement , judgment and reason their wills and affections ; as adam should have done eve . they that are after the flesh , do minde the things of the flesh : the carnal minde is enmity against god , for it is not subject to the law of god , neither indeed can be , rom. 8. 5. to 9. and which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may flatter them , than inform it , that it may give a just verdict against them , counting it less trouble , to believe a favorable falshood , than to examine whether it be true . so that it is impossible for fleshly minded men , to believe what sots they are , touching the good of their souls . wherefore when we see the folly , and misery of those that serve sin and satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . and so much of the first sort , namely , sensuallists . sect. 43. secondly , there is another degree of knowledge , that is accrued or obtained , by education and learning , observation and experience , called natural or speculative knowledge , or reason improved . for humane learning , is as oyl to the lamp of our reason , and makes it burn cleerer : but faith and illumination of the spirit , more than doubles the sight of our minds ; as a prospective glass does the corporal sight , matth. 16. 17. 1 cor. 2. 7. to 17. joh. 12. 46. for as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion : so christ is the light , and life of faith , joh. 1. 9. & 8. 12. act. 26. 18. eph. 5. 14. christ is the sun of the soul ; reason and faith the two eyes : reason discerns natural objects , faith spiritual and supernatural . we may see far with our bodily eye sence , farther with the minds eye reason ; but farther with the souls eye faith than with both . and the beleever hath the addition of gods spirit , and faith above all other men . i am the light of the world , saith our saviour , he that followeth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , joh. 8. 12. and more see two eyes than one : yea , the day with one eye , does far more things descry , than night can do with more than argos eyes . so that as meer sense is uncapable of the rules of reason ; so reason is no less uncapable , of the things that are divine and supernatural , jer. 10. 14. 1 cor. 2. 14 , 15 , 16. eph. 5. 8. and as to speak is only proper to men : so to know the secrets of the kingdom of heaven , is only propper to believers , psal. 25. 14. prov. 3. 32. amos. 3. 7. now of natural and speculative knowledge , the wicked have as large a share as the godly : but of spiritual , experimental , and saving knowledge which is supernatural , and descendeth from above , jam. 3. 17. and keepeth a man from every evil way , prov. 2. 12. the wicked have no part with the godly . whence all men in their natural condition are said to be blind and in darkness , matth. 4. 16. & 15. 14. eph. 4. 18 , 19. & 5. 8. whereas believers , are called children of light , and of the day , 1 thes. 5. 5. 1 pet. 2. 9. nor is this kind of knowledge , any way attainable , but by grace from above . no learning , experience , or pains in studdy and books , will bring them to it , ephe. 1. 17 , 18. & 3. 19. except they become new creatures , have hearts , eyes , and eares sanctified from above ; and that the holy ghost becomes their teacher , deut. 29. 2 , 3 , 4. psal. 111. 10. joh. ●● . 15. rom. 8. 14 , 15. nor is it saving knowledge that they seek after : for though many of them , be great seekers after knowledge , great pains-takers to become wise : yet it is not divine and supernatural knowledge , that they labor for , or desire . indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as moses who studied for wisdom ; and solomon who prayed for wisdom ; and the queen of sheba who travelled for wisdom ; and david who to get wisdom , made the word his counsellor , hated every false way , and was a man after gods own heart ) but the very wicked have labored for it , who are ashamed of other vertues ; as , o the pleasure that rational men take in it ! prov. 2. 3 , 10 , 11. & 10. 14. phil. 3. 8. knowledge is so fair a virgin , that every cleer eye is in love with her ; it is a pearl despised of none but swine , prov. 2. 3. 10. 11. ( whereas brutish and blockish men , as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . and as wisdom is excellent above all , so it is affected of all , as oyl was both of the wise and foolish virgins . it hath been a mark that every man hath shot at , ever since eve sought to be as wise as her maker : but as a hundreth shoot , for one that hitts the white : so an hundred aim at wisdom , for one that lights upon it , eccles. 7. 28. because they are mistaken in the thing . for as iacob in the dark mistook leah for rachael , so many a blind soul , takes that to be wisdom , which is not like eve , who thought it wisdom to eate the forbidden fruit , and absalom , who thought it wisdom to lye with his fathers concubines in the sight of all the people ; and the false steward , who thought it wisdom to deceive his master . and so of josephs brethren , of pharoah and his deep counsellors , of achitophel , of herod , of the pharisees in their project to destroy jesus ; and many the like . all these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . sect. 44. but take some instances , to prove that all sorts of naturians are fools , in comparrison of the godly . i 'le begin with those that rep●●e themselves , and are reputed by others , the wisest amongst men : and they are your profound humanists , and cunning polititians , wherein you shall see , whether the most and greatest number are not grosly mistaken , in their opinions and verdicts touching wisdom . first for profound hamanists , a man would think that they were incomparably wise ; for none so thirst after knowledge and wisdom as they ; & to get it they are no niggards of their labor : nor do they leave any thing unstudied but themselves . they know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane and mundane ; whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all laws and customs , save the law of god , and customs of christianity ; they are strangers no where but in the court of their own consciences : yea , they build as hard , and erect as high as did the babel-builders ; but all to no purpose : they never come to the roof , and when they die they are undone . they spend all their time in seeking after wisdom ; as alchimists spend all their estates , to find out the philosophers stone ; but never find it ; they never attain to that , which is true wisdom indeed . for as the ragged poet told petronius , that poetry was a kind of learning , that never made any man rich : so humane learning of it self , never made a wise man . as thus ( if i may be so bold ) what is it , or what does it profit a man , to have the etymologie , and derivation of wisdome and knowledge , without being affected with that , which is true wisdom indeed to be able to decline vertue , yet not love it ? to have the theory , & be able to prattle of wisdom by rote ; yet not know what it is by effect and experience ? to have as expert a tongue , and as quick a memory as portius ; a perfect understanding , great science , profound eloquence , a sweet stile ? to have the force of demosthenes , the depth of thesius , the perswasive art of tully , &c. if withal he wants grace , and lives remissely ? with the astronomer , to observe the motions of the heavens ; while his heart is buried in the earth ? to search out the cause of many effects , and let pass the consideration of the principal , and most necessary ? with the historian , to know what others have done , and how they have sped ; while he neglecteth the imitation of such , as are gone the right way ? with the law-maker , to set down many lawes in particular , and not to remember the common law of nature , or law general that all must die ? or lastly , with adam to know the nature of all the creatures : and with solomon to be able to dispute of every thing , even from the cedar to the hyssop or pellitory ; when in the mean time he lives like dives , dyes like naba●● and after all goes to his own place with iudas ? alas ! many a fool goes to hell with lesse cost , less pains , and far more quiet : that is but raw knowledge , which is not digested into practice : it is not worth the ●●me of knowledge , that may be heard only and not seen , ioh. 13. 17 〈◊〉 . 4. 6. good discourse is but the froth of wisdom : the sweet and 〈◊〉 〈◊〉 of it , is in well framed actions : that is true knowledge , that makes the knower blessed . we only praise that mariner , that brings the 〈◊〉 safe to the haven . what sayes aristotle ? to be wise and happy are terms reciprocal . and socrates , that learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue , or happiness : and being demanded , who was the wisest and happiest man ? he answered , he that offends least . he is the best scholar , that learns of christ obedience , humility , &c. he is the best arithmetitian , that can add grace to grace ; he is the best learned , that knows how to be saved . yea , all the arts in the world , are artless arts to this . sect. 45. the best knowledge is about the best things ; and the perfection of all knowledge , to know god , and our selves : knowledge and learning , saith aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . a little gold ( we know ) is more worth than much dross : a little diamond , than a rocky mountain . so one drop of wisdom , guided by the fear of god ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds , of natural parts . and indeed faith , and holiness , are the nerves , and sinews ; yea , the soul of saving knowledge . what saith aristotle ? no more than the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wise man . saving knowledge of the truth , works a love of the truth known : yea it is a uniform consent , of knowledge and action . he only is wise , that is wise for his own soul : he whose conscience pulleth all he hears , and reads to his heart , and his heart to god : who turneth his knowledge to faith , his faith to feeling , and all to walk worthy of his redeemer . he that subdues his sensual desires and appetite , to the more noble faculties of reason , and understanding ; and makes that understanding of his to serve him , by whom it is , and doth understand . he that subdues his lusts to his will , submits his will to reason ; his reason to faith ; his faith , his reason , his will , himself to the will of god : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . a competnet estate ( we know ) well husbanded , is better than a vast patrimony neglected . never any meer man ( since the first ) knew so much as solomon : many that have known less , have had more command of themselves . alas ! they are not alwayes the wisest , that know most : for none more wise and learned in the worlds account , than the scribes and pharisees : yet christ calls them four times blind , and twice fools in one chapter , matth. 23. and the like of balaam , 2 pet. 2. 16. who had such a prophetical knowledge , that scarce any of the prophets , had a cleerer revelation of the messiah to come . and the same may be affirmed of judas , and achitophel ; for many that know a great deal less , are far wiser . yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , than had all the rulers , scribes , and pharisees . it is very observable , what the high priest told the council , as they were set to condemne christ ; ye know nothing at all : he spake truer than he meant it ; for if we know not the lord iesus , our knowledge is either nothing , or nothing worth . rightly a man knows no more than he practiseth . it is said of christ , 2 cor. 5. 21. that he knew no sin ; because he did no sin ; in which sense , he knows no good , that doth no good . these things if ye know ( saith our saviour ) happy are ye , if ye do them , joh. 13. 17. and in deut. 4. 6. keep the commandements of god , and do them : for this is your wisdom , and understanding before god , and man . what is the notional sweetness of honey , to the experimental taste of it ? it is one thing to know what riches are , and another thing to be master of them : it is not the knowing , but the possessing of them that makes rich . many have a depth of knowledge , and yet are not soul-wise ; have a liberary of divinity in their heads , not so much as the least catechisme in their consciences ; full brains , empty hearts . yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . insomuch , that in the midst of our so much light , and means of grace , there be few i fear , that have the sound , and saving knowledge of jesus christ , and him crucified , which was the only care , and study of st. paul , 1 cor. 2. 2. sect. 46. and that i am not mistaken , the effect shews : for if men knew either god , or christ , they could not but love him ; and loveing him , they would keep his commandments , ioh. 14. 15. for hereby ( saith st. john ) it is manifest that we know him , if we keep his commandments , 1 joh. 2. 3. but he that sayeth , i know him , and yet keepeth not his commandments is a lyar , and there is no truth in him , ver. 4. what saith our saviour ? this is life eternal to know thee the only true god , and jesus christ whom thou hast sent , joh. 17. 3. but how shall a man know , whether he hath this knowledge ? answ. st. john tells you in those last words mentioned , and so plainly , that you cannot be deceived , except you desire to deceive your own soul . the knowledge of god that saves us , is more than a bare apprehension of him ; it knows his power , and therefore fears him ; knows his justice , and therefore serves him ; knows his mercy , and therefore trusts him ; knows his goodness , and therefore loves him , &c. for he that hath the saving knowledge of god , or of christ , hath every other grace : there is a sweet correspondence between every one , where there is any one in truth : as in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers and faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 cor. 5. 17. if you will see it in particulars , read psa. 9. 10. jer. 9. 24. 1 joh. 4. 6. joh. 4. 10. 1 joh 4. 7 , 8. & 2. 3. joh 42. 5 , 6. 1 ioh. 4. 7. which scriptures shew , that as feeling is inseparable to all the organs of sense ; the eye sees and feels , the ear hears and feels , the pallat tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : faith knows and believes , charity knows and loves , patience knows and suffers , temperance knows and abstains , humility knows and stoops , repentance knows and mourns , obedience knows and does , confidence knows and rejoyces , hope knows and expects , compassion knows and pities . yea , as there is a power of water in every thing that grows ; it is fatness in the olive , sweetness in the figg , cheerfulness in the grape , strength in the oak , taleness in the cedar , redness in the rose , whiteness in the lilly , &c. so knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul , piety . alas ! if men had the true knowledg of jesus christ , it would disperse and dispel , all the black clouds of their reigning sins in a moment ; as the sun does no sooner shew his face , but the darkness vanisheth : or as caesar did no sooner look upon his enemies , but they were gone : egypt swarmed with locusts , till the west wind came , that left not one : he cannot delight in sin , nor dote upon this world , that knows christ savingly . vertue is ordained a wife for knowledg ; and where these two joyn , there will proceed from them a noble progine , a generation of good works . again , as the water engendereth ice , and the ice again engendereth water ; so knowledg begets righteousness , and righteousness again begetteth knowledg . it is between science and conscience , as it is between the stomack and the head ; for as in mans body , the raw stomack maketh a thumatick head , and the thumatick head maketh a raw stomach ; so science makes our conscience good , and conscience makes our science good : nor is it so much scientiae capitis , as conscientia cordis , that knows christ and ourselves ; whence solomon saith , give thine heart to wisdom , prov. 2. 10. and let wisdom enter into thine heart , prov. 4. 4. and when he would acquaint us how to become wise , he tells us , that the fear of the lord is the beginning of wisdom , prov. 1. 7. as if the first lesson to be wise , were to be holy . again , if it be asked , why the natural man perceiveth not the things of the spirit of god ? saint paul answers , he cannot know them , because they are spiritually discerned , 1 cor. 2. 14 and indeed if they are spiritually discerned , how should they descern them that have not the spirit ? for though the outward man receives the elements and rudiments of religion by breeding and education , yet his inward man receiveth them by heavenly inspiration , 1 〈◊〉 2. 11 , 12 , 13. & 12. 3. 8. matth. 16. 16 , 17. deut. 29 2 , 3 , 4 , psa. 111. 10. luke 24. 45. ioh. 15. 15. and this alone is enough to prove , that no wicked man is a wise man ; for if god alone be the giver of it , we may be sure that he will reveal his secrets to none but such as he knows will improve their knowledge to his glory , and the good of others : even as the husband man will not cast his seed but into ground that will return him a good harvest , psa. 25. 14. luke 24. 45. mark 4. 34. gen. 18. 17. 1 joh. 4. 7. sect. 47. but would these men ( any one , even the best of them ) thus improve , or imploy their knowledge ? or do they desire it to any such end ? no : but to some other end , as i shall in the next place acquaint you . some men desire not to know , some desire only to know ; or rather thus , few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : more particularly , a world of men desire knowledg for no other end but to remove their ignorance ; as pharach used moses , but to remove the plagues . others again study the scriptures , and other good books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . with eve , they highly desire the tree of knowledg , but regard not the tree of life . as i would fain know , what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , or to increase wealth , or to increase pride , or perhaps to increase athiesm , and to make them the more able and cunning to argue against the truth and power of religion ? whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not once casting the eye of their souls at gods glory , their neighbors good , or their own salvation ? whether their main drift be not purchasing of a great estate for them and theirs , with out either fear of god , regard of men , or the discharge of their duty and calling ? again , whereas a godly man and a good christian , thinks himself as happy in giving light to others , as in receiving it himself ; how many are there , who as themselves are never the better , ( i mean in regard of grace ) for their great wisdom and learning , so no more are others ; for commonly they resemble dark lanthorns which have light , but so shut up and reserved as if it were not : and what is the difference betwixt concealed skill , and ignorance ; it is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it only argues it self to have an unprofitable being . and for the most part these men if they may be thought great rabbies , deep and profound schollars ; this is the hight of their ambition , though neither the church be benefited , nor god glorified by it ; whereas they ought the contrary : for as the grace of god is the fountain from which our wisdom flows ; so the glory of god should be the ocean to which it should run : yea , that god may be honoured with , and by our wisdom , is the only end for which he gives us to be 〈◊〉 : and for default of this end , he not seldom croffeth the mean● , whereby while men strive to expel ignorance , they fall into 〈◊〉 ; as an e●●●●rick to cure one disease , causeth a worse . briefly , to conclude this 〈◊〉 , so many as are pust up with their knowledge , or do not part with their sins , th●w that they never sought it for gods glory , but for their own honour and glory . and certainly if we seek not gods glory in doing his work , he will give us no wages at the latter end . sect. 48. but for men to do no good with then gifts , is not all ; yea , it were well if that were the worst , for not a few of them resembl achitophel , and jonadab , who imployed their wit wickedly , and do mischief insteed of good with their wisdom : like herod , when you shall see turning over the bible , searching the scriptures , examining the prophets ; but to what end and purpose ? to know good , but to do evil : yea , the greatest evil under the sun , slay christ in the cradle : with many , their knowledge and learning is not for god and for gideon ; but for antichrist and for babylon ; and so of all other gifts ; how many are the worse for them ? as give saul a kingdom , and he will tyrannize ; give nabal plenty , and he will be drunk ; give judas an apostleship , and he will sell his master for mony ; let sarmantus have a good wit , he will exercise it in scoffing at holiness . briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a sool , which not seldom becomes the owners ruine ? or absoloms hair , which was an ornament , wherewith he hanged himself : so that wisdom without grace is nothing else but a cunning way of undoing our selves at the last . many mens knowledge to them , being like the ark to the philistims , which did them more hurt than good : when their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is isa. 47. 10. thy wisdom and thy knowledge they have caused thee to rebel : and very often this falls out , that as the best soyl usually yieldeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the devil , as a good wit unsanctified . vvit and iearning well used , is like the golden ear-rings and bracelets of the israelites , abused like the same gold cast into an idol ; than which , nothing more abominable . now when it comes to this , that they fight against god with the weapon he hath given them ; when with those the psalmist speaks of , psal. 73. 9. they set their mouths against heaven , and are like an unruly jade , that being full fed kicks at his master ; what course doth the lord take with them ? answ. read but that parable , luk 19. 24. iob 7. 17. it will inform you : for to him that useth his talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his children , dan. 3. 27. as you 〈…〉 , isa. 44. 25. 2 thess. 2. 10 , 11 , 12. iob. 7. 17. psa. 111. 10. 1 cor. 〈◊〉 15. eccles. 2. 26. prov. 28 5. matth. 21. 43. acts 26. 18 isa. 29 14. & 44 25. & 6. 9 , 10. dan. 2. 19. 23. iob 5. 13 , 14. iob 9. 39. & 12. 40. rom. 1. 28. ephe. 4. 18 , 19. 1 cor. 1. 20. 2 thess. 2. 10 , 11 , 12. turn to the places , for they are rare . i will destroy the tokens of the soothsayers , and make them that conjecture , fools : i will turn the wise men backward , and make their knowledge foolishness , saith the lord , isa. 44. 25. he taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , job . 5. 13. the case of achitophel : and justly are they forsaken of their reason , who have abandoned god ; yea , most just it is , that they who want grace , should want wit too . and so much of abusing their gifts . lastly , these great knowers and wise men are so far from desiring soul wisdom , and saving-knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . for naturalmen desire only humane and mundane knowledge : spiritual men , that which is heavenly and supernatural ; and the reason why they desire it not , is , for that they know it not . a man desireth not that he knoweth not , saies chrisostome ; neither are unknown evils feared : wherefore the work of regeneration begins at illumination , acts 26. 18. coll. 1. 13. 1 pet. 2. 9. now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , prov. 18. 15. for it is more true of divine wisdom , than it was of that grecian beauty : no man ever loved her , that never saw her ; no man ever saw her , but he loved her . and so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it , and are prejudiced against it : and hereupon carnal men being blinded by the prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge to be meer foolishness , or madness , wisd. 5. 3. to 9. and the professors thereof to be fools & madmen ; elisha was counted no better , 2 king. 9. 11. and the rest of the prophets , hosea 9. 7. and paul , acts 26. 20. and all the apostles , 1 cor. 4. 10. yea , our saviour christ himself with open mouth was pronounced mad by his carnal hearers , joh. 10. 20. mark . 3. 21. and this hath been the worlds vote ever since . the sinceer christian was so reputed in pliny's time , and after in st. austin's time : yea , julian the pelagian could gibe st. austin , that he had none of the wise sages , nor the learned senate of philosophers on his side ; but only a company of mean tradesmen , of the vulgar sort , that took part with him : whose answer was , thou reproachest the weak things of the world , which god hath chosen to confound the things that are mighty . to worldly men christian wisdom seems folly , saith gregory . and well it may , for even the wisdom of god is foolishness with the world , 1 cor. 1. 18 23. therefore no disparagement to us his servants , if they repute us fools ; nor i think any honour to such sensualists that so repute us : however we will give them their due : for , sect. 49. i grant that in some kind of skill they out-strip the best of gods people , who , if they are put to it , may answer as themistocles did when one invited him to touch a lute ; for as he said , i cannot fiddle ; but i can make a smal town a great state : so the godly may say , we cannot give a sollid reason in nature , why nilus should over-flow only in the sommer , when waters are at the lowest ? why the loadstone should draw iron , or incline to the pole-star ? how the heat of the stomach , and the strength of the nether chap should be so great ? why a flash of lightening should melt the sword without making any impression in the scabbard ? kill the child in the womb , and never hurt the mother ? how the waters should stand upon a heap , and yet not over-flow the earth ? why the clouds above being heavie with water , should not fall to the earth suddenly , seeing every heavy thing descendeth ? except the reason which god giveth , gen. 1. 6. & job 38 8. to 12. & 26. 8. psal. 104. 9. but we know the mystery of the gospel , and what it is to be born a new , and can give a sollid reason of our faith : we know that god is reconciled to us , the law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with god ; which many of these with their great learning do not know . and thus the godly are proved wiser than the wisest humanist that wants grace . you have likewise the reasons why these great knowers , know nothing yet as they might and ought to know : that is to say , first , because they are mistaken in the thing ; they take speculative knowledg for soul wisdom ; & soul saving wisdom to be foolishness & madness . now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . secondly , because they are unregenerate , and want the eye of faith . thirdly , for that they seek not to god for it who is the giver thereof , and without whose spirit there is no attaining it . fourthly , because they are proud , and so seek not after it , as supposing they have it already . fiftly , because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of god , or the good of others . sixtly , because they either do , or would do mischief insteed of good with their knowledge . seventhly , because they will not consult with the word about it , nor advise with others that have already attained to it . or thus , they read and hear the scriptures and mind not , ( i mean the spirituallity of the word ) or mind and understand not , or understand and remember not , or remember and practice not . no , this they intend not of all the rest ; and they that are unwilling to obey , god thinks unvvorthy to know . when the serpent taught knowledge , he said , if ye eate the forbidden fruit , your eyes shal be opened , and you shal know good and evil : but god teacheth another lesson , and saith , if ye will not eate the forbidden fruit , your eyes shall be opened , and you shall know good and evil , rom. 12. 2. see psa. 111. 10. & 119. 97 , 98 , 99 , 100. or if you do eat it , you shall be like images that have ears and cannot hear , rom. 11. 8. isa. 6. 10. matth. 13. 14. psal. 115. 6. from all which reasons we may collect , that there are but a few amongst us , that are wise indeed , and to purpose ; for these seven hinderances are applyable to seventy seven parts of men in the nation . besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of god ; as herodias prefered john baptists head before the one half of herods kingdom , ) are arrant fools ; yea , fools in folio : for if they were wise , sayes bernard , they would foresee the torments of hell , and prevent them . and so wise are the godly , for they prefer grace , and glory , and gods favour , before ten thousand worlds . sect. 50. object . but here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul-wise , i have all the reason in the world to mistrust my self ; wherefore good sir , tell me how i shall be able to get ihis spiritual and experimental knowledg ? this divine and supernatural wisdom ? answ. by observing these five rules : first , let such a willing and ingenuous soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the word of god and christs faithful messengers : for he that will do my fathers will , sayes our saviour , shall know the doctrine , whether it be of god orno , joh. 7. 17. a good understanding have all they that keep the commandments , ( sayes holy david ) psal. 111. 10. and proves it true by his own example and experience : i understood ( sayes he ) more than the antient , and became wiser than my teachers , because i kept thy precepts , psal. 119. 97 , 98 , 99 , 100. to a man that is good in his sight , god giveth knowledg and wisdom , eccles. 2. 26. the spiritual man understandeth all things , 1 cor. 2. 15. vvicked men understand not iudgment , but they that seek the lord , understand all things , prov. 28. 5. admirable incouragements for men to become godly and consciencious ; i mean practical christians . secondly , if thou wouldest get this precious grace of saving knowledge ; the way is , to be frequent in hearing the word preached , and to become studious in the scriptures , for they and they alone make wise to salvation , 2 tim. 3. 15. ye err ( saith our saviour ) not knowing the scriptures , matth. 22. 29. mark 12. 24. we must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blind guide carnal reason , or the deceitful guide our corrupt hearts ; but the undeceivable , and infallable guide of gods word which is truth it self : and great need there is ; for as we cannot perceive the foulness of our faces unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our souls , which is a notable degree of spiritual wisdom , but either god must make it known to us by his spirit , or we must collect the same out of the scriptures , that coelestial glass ; though this also must be done by the spirits help . therefore thirdly , if thou wilt be soul-wise and truly profit by studying the scriptures , be frequent and fervent in prayer to god who is the only giver of it , for the direction of his holy spirit : for first , humble and faithful prayer , ushered in by meditation , is the cure of al obscurity . especially being accompanied with fervor and fervency ; as you may see , matth. 21. 22. if any lack wisdom , saith st. james , let him ask of god who giveth to al men liberally and reproacheth no man , and it shal be given him , jam. 1. 5. mark the words , it is said if any ; wherefore let no man deny his soul this comfort . again , ask and have ; it cannot come upon easier terms . yea , god seems to like this sute so well in solomon , as if he were beholding to his creature , for wishing well to it self . and in vain do we expect that alms of grace , for which we do not so much as beg . but in praying for wisdom , do not pray for it without putting difference ; desire not so much brain-knowledg as to be soul-wise , and then you will imploy your wisdom to the glory of the giver . let thine hearts desire be to know god in christ , christ in faith , faith in good works ; to know gods vvill that thou mayest do it ; and before the knowledg of all other things , desire to knovv thy self ; & in thy self , not so much thy strength , as thy vveakness : pray that thine heart may serve thee insteed of a commentary , to help thee understand such points of religion as are most needful and necessary , and that thy life may be an ●●●●sition of thy invvard man , that there may be a sweet harmony betwixt gods vvord , thy judgment , and vvhole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . as indeed experimental and saving knovvledg is no less felt than knovvn ; and , i cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by god unto good men , like the ram that was brought to abraham when he would have sacrificed his son isaak . when christ taught in the temple , they asked , hovv knovveth this man the scriptures , seeing he never learned them ? so it is a wonder what learning some men have , that have no learning ! like prisilla and aquila , poor tent-makers , who were able to school apollos that great clerk , a man renovvned for his learning : what can we say to it ? for no other reason can be given but as christ said , father so it pleaseth thee : for as jacob said of his venison , when his father ask'd how he came by it so suddenly ? because the lord thy god brought it suddenly to my hands . so holy and righteous men do more easily understand the words of god , than do the wicked , because god brings the meaning suddenly to their hearts ; as we read , luk. 24. that christ ( standing in the midst of his apostles after he vvas risen from the dead ) opened their understandings , that they might understand clearly the scriptures , and vvhat vvas vvritten of him in the lavv of moses , and in the prophets , and in the psalms , vers. 44. 45. lo how suddenly their knowledge came unto them ! but see what a general promise ( god in the person of wisdom ) hatth made to all that serve him , prov. 1. turn you at my reproof , and behold i will pour out my spirit unto you , and make known my words unto you , vers. 23. and psal. 25. the secrets of the lord are revealed to them that fear him , and his covenant is to give them understanding , vers 14. these secrets are hid from the wicked , neither hath he made any such covenant with them but the contrary : as see , dan. 12. 10. unto you it is given to knovv the secrets of the kingdom of heaven , but to others in parrables , that they seeing should not see , and hearing they should not understand , luke 8. 10 : mark : 3 : 11 : matth : 13 : 13 : again , it is not enough to pray , except also it be in christs name , and accrding to his vvill , believing to be heard for his sake , and that it be the intercession of gods ovvn spirit in you : and ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sinne , the effusion of grace , and for the assistance of gods spirit : that you may more firmly believe , more soundly repent , more zealously doe , more patiently suffer , and more constantly persevere in the practice and profession of every duty . but above all you must know , that as sampsons companions , could never have found out his riddle , if they had not plowed with his heifer : so no man can know the secrets of god , but by the revelation of his spirit , 1 cor. 12. 8. mat. 16. 17. yea , suppose a man be not inferiour to portius , or pythagoras , who kept all things in memory , that ever they had read , heard , or seen : to virgil , of whom it is reported , that if all sciences were lost , they might be found again in him : to aben ezra , of whom it was said , that if knowledge had put out her candle , at his brain she might light it again ; and that his head was a throne of wisdome : or josephus scaliger , who was skilled in thirty languages : yet if he want the spirit of god to be his teacher , he is a dunce to the meanest , and most illiterate believer . for one excellent , and necessary prerogative of the spirituall man is this ; he hath god for his teacher ; he learns the counsels of god , of that spirit which onely knoweth gods counsels , luk. 21. 15. which is no small priviledge : for the scholar learns quickly , when the holy ghost is his teacher ; the eye sees distinctly , when the holy ghost doth enlighten it . with the spirits helpe , the meanes can never be too weake : without , never strong enough , luk. 24. 44 , 45. pro. 1. 23. § 51. fourthly , thou must get an humble conceit of thine own wisdome . the first step to knowledge , is to know our own ignorance . we must become fools in our own opinion , before we can be truly wise , as the apostle sets it down , 1 cor. 3. 18. and indeed , the opinion of our knowing enough , is one of the greatest causes of our knowing so little : for what we presume to have attained , we seeke not after . yea , the very first lesson of a christian is humility . he will teach the humble his way , psalm . 25. 9. jam. 4. 6. 1 pet. 5. 5. and he that hath not learned the first lesson , is not fit to take out a new . pride is a great let to true wisdome : for god resisteth the proud , and giveth grace to the humble , jam. 4. 6. 1 pet. 5. 5. whence it comes to passe , that few proud wits are reformed , iohn 9. 39. and for this cause also did our saviour propound his woes to the pharisees , his doctrines to the people . a heart full of pride , is like a vessell full of aire : this self opinion must be blown out of us , before saving knowledge will be poured into us . christ will know none but the humble , and none but humble souls truly know christ . now the way to become humble , is , by taking a serious view of our wants . the peacocks pride is much abated , when she looks on the blacknesse of her legs and feet . now suppose we know never so much ; yet that which we know , is far lesse then that which we are ignorant of : and the more we know , the more we know we want , pro. 1. 5 , 7. psal. 73. 22. and the lesle sensible we are of our blindness , sicknesse , deformity , &c. the more blinde , sick , and deformed we are . fifthly , thou must labour to get a true and lively faith : for as without faith we cannot please god : so without faith , no man can know god . faith most cleerly beholds those things which are hid both from the eye of sense , and the eye of reason , john 12. 46. unregenerate men , that what faith , are like blinde sampson without his guide : or like poliphemus , who never had but one eye , and that ulysses put out . for so does the pleasure and custome of sinne blinde the sensuallist . we must have mindes lifted above nature , to see and love things above nature : heavenly wisdome , to see heavenly truth ; or else that truth which is saving , will be to us a mystery , mark . 4. 11. if it seem not foolishnesse , 1 cor. 2. 7 , 8 , 14. to them that are lost , the gospel is hid , 2 cor. 4. 3 , 4. whereas the believer discerns all things , even the deep things of god , 1 cor. 2. 10. 12. 15 , 16. yea , god giveth him a mouth and wisdome , where against all his adversaries , shall not be able to speak or resist , luk. 21. 15. these are the five steps , which lead up to the palace of wisdome , which all must ascend by , that mean to enter . if you have once attained this precious grace of saving knowledge , you will as much as in you lies , employ the same to the glory of the giver , and so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquor ) and that if men be never so learned , except they have learned the mystery of the gospel , and what it is to be borne again by their own experience , ( which few with their great learning do indeed know ) they are in gods account , no better then fooles . i come now to prove , that the greatest politician is a verier fool then the former . § 52. secondly , if we shall look upon the most cunning politician , with a single eye : judge righteous judgement , and not according to appearance onely , we shall finde that the greatest polilician is the greatest fool . for he turns all his religion into hypocrisie , into statisme , yea , into atheism , making christianity a very foot-stool to policy . i confesse they are wiser in their generation , then the children of light ; and are so acknowledged by christ himself , luke 16. 8. but why ? not that there is a deficiency of power in the godly , but will : for could not david go as far as achitophel ? could not paul shew as much cunning as tertullus ? yes , surely if they would : but because their master , christ , hath commanded them to be innocent as doves ; they have resolved in an heroical disposition with abraham , gen. 14. 22. that the king of sodome shall not make them rich . no crooked , or indirect meanes , shall bring them in profit ; they will not be beholding to the king of hell for a shoo-ty . and hereupon the foxes wiles , never enter into the lions head . but to speak of them as they are : these cunning politicians , in stead of being wise as serpents , they are wise serpents . they are so arted in subtleties , through time and practice , that they are neer upon as wise , as that old serpent the devill . indeed he hath one trick beyond all theirs ; for like a cunning fencer , he that taught them all their tricks , kept this one to himselfe , namely , how to cheate them of their soules . but take a short character of them . they are such cunning dissemblers , that like pope alexander the sixth , what they thinke , they never speak . why is this cast away , saith iudas ? crafty cub , he would have had it himself . they are like a fellow that rides to the pillory , they goe not the way they look . they will cut a mans throat under colour of courtesie , as ulysses by gold , and forged letters , was the meanes of stoning palamides , even while he made shew of defending him . and then to wipe off all suspition from themselves , their gesture and conntenance shall be like julius caesar's ; who seeing pompey's head fell a weeping , as if he had been sorry for it , when by his onely meanes it was cut off . so like rowers in a boat , whilest in their pretence they look one way , in their intent they goe the quire contrary : as our saviour found it to fare with the pharisees , and sadducees , matth. 16. 1 , 3. which made him to conclude , with , o hypocrites ! nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like hebrew letters , you spell them backward . onely this you may be sure of , that they do not intend , what they pretend ; like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . now if they can any way advantage themselves by anothers ruine , and do it cunningly ; as iezabel did , when she killed naboth , by suborning false witnesse against him , and proclaimed a fast before the murther : though all such policy be but misery , and all such knowledge , ignorance , yet , ô how wise they think themselves ! but they are grosly mistaken : for wherein does this their great wisdom consist ? but first ; in being wise to deceive others : as the old serpent did our first parents ; or secondly in the end to deceive themselves , as the same serpent did , which brought a curse upon himselfe for so doing , gen. 3. the crafty fox hugg'd himselfe to think how he had cozened the crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the crow her own again . wealth got by deceit , is like a piece of butterd spunge , an italian trick , it goes down glib ; but in the stomack swells , and will never be got out again . the gains a man gets by deceiving , at last he may put in his eye , and yet see himselfe miserable . sin is the greatest cheater in the world , for it deceives the deceiver . §. 53 that it is so with them , and all others who goe to counsell , and leave the god of wisdome behind them : let their case be viewed in other persons . what saith pharaoh to his deep counsellors ? come , let us do wisely , when indeed he went about that which destroyed both him and his countrey . the scribes , pharisees , and elders , took counsel against christ ; as though they would most wisely prevent their own salvation . josephs brethren , to prevent his having dominion over them , ( as his dreames imported ) thought they had taken a very wise course , in selling him to the ishmaelitish merchants , which was indeed the onely meanes to effect it . they murther christ , lest the romans should come : and by so doing , their coming was hastned . the jews say , come let us kill him , that the inheritance may be ours : but in killing him , they lost the inheritance and themselves too . and so it always fares with our machivillians in the end , speed they never so wel for a time . for let the devil promise them never so fair , ( suppose it be a kingdome ) the up-shot will be but sad and doleful : as it fared with athaliah , who having slain all the kings seed , that she alone might raign , lost both the government , and her life too . or as it did with abimelech , who slue seventy of his brethren , that he might with safety enjoy the kingdome lost both it , and his life with it . and many the like we read of . whence st. ambrose observes , that the plots of the wicked , alwayes return upon their own heads . as pope hildebrands servant , by stumbling , was killed with that stone he should have thrown down on frderick the emperour , at his devotions . or as griphus his mother , was made to take that draught , where-with she intended to poyson him . yea , how little was judas set by of the high priests , when once he had served their turn ? how did they shake him off in that pittiful distresse , with look thou to it ? and so how poor are the witches , that in confidence of these promises , even sell their souls to the devill . see here in these few examples , you have the depth and solidity of our greatest and wisest politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdome , and their successe , happinesse . but herein satan makes them of all fools the superlative , in mistaking villany and madnesse for the best vertues . and what is the summa totalis of all but this ? faux-like , they project other mens over-throw , purchase their owne . neither hath any man been wise to do evill , but his wisdome hath had an evill end . as ô the multitude of examples that are recorded , to give credit to this doctrine ! was not the wisdome of the serpent turned into a curse ? the wisdome of the pharisees into a woe ? the wisdome of achitophel into folly ? the wisdome of nimrod into confusion ? the wisdome of the unjust steward into expulsion out of heaven ? the wisdome of jezabel , into a shameful death ? &c. so that in the issue , their case proves but like the spiders , that was weaving a curious net to catch thè swallow : who when she came , bore away both net , and webb , and weaver too . wherefore , ô god , make me but soul-wise , and i shall never envy their knowledge , that pity my simplicity : let me be weake in policy , so i may be wise to salvation . and i cannot but wonder to see , how the most are mistaken in them : but being thus discovered , i hope it will appear , that as love & lust are not all one , so a cunnning politician & a wise man are not both one . as we have seen some that could pack the cards , & yet were not able to play well . § 54. true , if men shall look upon them side-wayes , as appelles painted antigonus , that is , upon their strength of ●rain and parts alone , and not consider them whole , and together , their abilities , with their deficiencies , they will take them for wise men , and so be mistaken . but if you would know how to call them , they are properly subtle persens ? as the holy ghost stiles jonadab , who gave that wicked and crafty counsell to amnon , 2 sam. 13. 3 , 5. and the woman of tekoah , 2 sam. 14. 2. and elimas , act. 13. 10. as being rarely gifted to deceive , and more crafty and wily then is usual . but not wise men ; for this is rather wisdome backwàrd , and to study the dangerous art of self-sophysiry , to the end they may play wily beguile themselves , and to plot self-treason , then which there is no greater , when the betrayer and betrayed , spell but one man . again , admit them the most , they are not wise in good , though they be wise to do evill : or if you will , wise in goods , not wise in grace : for as that old serpent seemed to boast , that he was richer then christ , when he said , all these are mine , matth. 4. 9. so the politician may truly say , for the most part , i am wiser then my plain dealing neigbour by five hundred pounds . so that in some sense it may be said of them , as one speaks of women , though partially , that they are more witty in wickednesse then men . nor can i more fitly compare them , then to dats , night-crows , owles , and cats , which can see better in the darke , then in the light . their wisdome is like that of the polipus : which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . never the lesse , yield them all that hath been mentioned , this is the up-shot . they are blinde , and in darknesse , as having their beginning from satan , the prince of darknesse , and their end in hell , which is the pit of darkness : and because they are wise onely to evill , their wisdome shall have but an evill end . in the dialect of the wise man , the greatest sinner is the greatest fool , prov. 1. 7. and david thinks , there is no fool to the atheist , psal. 53. 1. & 49. 13. and saint austin tells us , that the wisest politician upon earth , the most ample , and cunning machivillian that lives , be he a doctor in that deep reaching faculty , is worse then a foole : for if the holy ghost , saith he , termes him a fool that onely laid up his own goods , luke 12. 18 , 20. finde out a name for him , that takes away other mens . and though worldly men call the simple fools , yet god calls the crafty fools , jer. 8. 9. mat. 6. 23. and of all atheisis , and fools , which seeme wise , there be no such fools in the world , as they that love money better then themselves . and so you have the wisdome of humanists , and politicians desciphered ; together with the wisdome of gods servants . you see the difference between them , and therein as i suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves . i confesse the one speak latine , greek , and hebrew , the other statutes , history , and husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then they are , as is said of the spaniard ; whereas the godly , like the french , are wiser then they seem . the former are wise men in foolish things , and foolish men in wise things . sharp-eyed as eagles , in the things of the earth , but blinde as beetles in the matters of heaven . o that they had but the wit to know , that when all is done , heaven is a brave place , where are such joyes , as eye hath not seene , nor care heard , neither hath it entered into the heart of man to conceive the things which god hath prepared there for them that love him , 1 cor. 2. 9. §. 55. now as i have shewn these two sorts of men their folly , to the end some of them may be convinced , and ashamed , and consequently become soul-wise , that so they may be saved ; which is the principal thing i drive at ( for i take no pleasure in disgracing men purposely . ) so it were as easie to prove , that all sorts of sinners , are no better then sots , and shallow-brains , in comparison of the conscientious christian . nor do i see , but it may prove of great , and general concernment : therefore that others also may have benefit by the same , i will briefly touch upon some particulars . and the next that i will speak to , shall be such as come neerest to these last mentioned ; that is , your covetous , miserly muck-worms , who though they be neer neighbours to those ambodexters i last spake of , yet they are not the same men . now although you cannot name one property of a natural fool , but the covetous man is in that particular a greater fool : yet i will make the parallel in one onely : lest i should weary my reader , before i have dispatcht all my clients , or halfe listed my men . the covetous miser , if you mark it , esteems not of things according to their true value ; but preferreth bables and trifles before things of greatest worth , which is the most remarkable property of a naturall fool , that is , being like the ignorant indians in florida , virginia , new england , and k●nida , who for a copper kettle , and a few toyes , as beads , and hatchets , will depart from the purest gold , and sell you a whole countrey , with the houses and ground which they dwell upon . as iudas preferred thirty pieces of silver , before him that was lord of the whole world , and ransome of man-kinde : so the covetous man prefers earth , yea hell to heaven , time to eternity , his body before his soul ; yea , his outward estate before either soule or body . whereas the godly care for the soul , as the chief jewell , and onely treasure ; and for the body for the soules sake ; and settle their inheritance in no land but the land of promise ; their end being to possesse a kingdome without end . they are not like shebna , who built his sepulchre in one countrey , and was buried in another : but like our english merchants , that traffique in turkey , get wealth in turky , yet plant not in turky , but transport for england . it cannot be said of them , as it may of the most ; that they worship the golden calfe : because they consider , that pecunia , the worlds queen , ( i meane that world , whereof the devill is king ) extends her regiments , but to the brim of the grave , and is not current one step farther . worldly hearts are penny-wise , and pound-foolish ; they know how to set high prizes upon the worthlesse trash of this world ; but for heavenly things , or the god that owns them , they shamefully under-value . like judas , who valued maries ointment , which she bestowed upon the feet of christ , at three hundred pieces of silver , and sold his master , on whom that odour was spent , for thirty . but it is not so with the godly ; they think it the best purchase that ever was in the world , to buy him who bought them ; in comparison of whom all things else are dross and dung , as paul speaks , phil. 3. 8. and indeed if we once have him , we have all thing , as the apostle argues , rom. 8. 32. 1 cor. 3. 21 , 22 , 23. so that the godly's man is onely rich , the servant of christ is lord of all . whereas by a just judgement of god upon the covetous miser , who makes mammon his god : the devill makes them his drudges , to get and bring him in gold , as the king of spain does the poor indians ) that he may keep it in banke , for the next prodigall to spend as ill , as the other got it . as how often is that spent upon one christmas revelling by the son , which was forty years a getting by the father ? o fools , incomparable ! to take a world of care and paines , endure so much grief , sting of conscience , loss of credit , to deprive themselves of heaven , damn their own souls , to get wealth : and when they have got it , not to be a jot the better for it . yea , they are less satisfied , and contented then other men , meanlier accommedated then mean men : yea , a poor beggar that hath nothing here , is in better estate , then a rich miser , that hath nothing in effect , either here or hereafter . o that they would but use that ! yea , half that wit , study , and industry hereafter , to save their souls , that they have formerly done to damn them . but hear more . aristippus cared onely for his body , as if he had had no soule : zeno but for his soule , as if he had had no body : achitophel for his family alone , as if neither soule nor body had been worth caring for : but these neither for body , nor soule , nor any thing , but for a little muck to leave behind them . yea , he can finde in his heart to goe to hell for another , that wishes him gone , and will damn his own soul to leave his son rich . yea , what a deale of paines and care does the covetous man take for his own damnation ? ever tormenting himself to get that ; for getting whereof he shall be tormented : so himselfe is voluntarily miserable here , and hereafter , that others may be happy . and so much of the miser . the next i will fall upon , shall be such as equall these in their idolatry another way ; as § 56. fourthly , what think you of common idolaters ? are not they arrant fools ? i 'le give you but one instance mentioned , exod. 32. and you will need no more . turn to the place , and there you shall find , that those blockish israelites made them a molten calfe , and then said , this is thy god , that brought thee out of the land of egypt , ver. 34. this is such a pregnant example , that there needs no more to prove it ; that a beast should be their god ; yea , and a beast of their own making , and that this beast should have brought them out of egypt , which could not move it selfe , but as it was moved , and that before it had any being . this is such a blockish absurdity , that as one would think , should never enter into the heart of him , who is endowed with a reasonable soule . but what can the prince of darknesse propound ? that a wicked heart , ( blinded with the custome of sinne , and given up by god , to be further blinded by satan ) will not believe , as appears by our ranters , shakers , and quakers at this day . and such other fools are the papists , though great clerks , and wise men : who ( if i could intend to aquaint you ) maintain a thousand ridiculous tenents , stif●y defending those things for truth , which the holy ghost calls in expresse words , the doctrine of devils , 1 tim. 4. 1 , 2 , 3. and most justly are they forsaken of their reason , who have abandoned god . yea , most just it is , that they who want grace , should want wit too . if idolaters will need set up a false god for the true , is it not equal , that the true god should give them over to the false ? again , fifthly , how does lust blinde and besot men ? when the adulterer prefers a filthy strumpet before his own chaste wife , though his own lawfull consort is known to be more comely , and lovely then the strange woman . yea , when they shall confesse the same ( as it was the speech of one too great to name ) that were she not his wife , he could love her above all women in the world ; a word able to rot out the tongue that spake it . but take an instance of this nature , i 'le give you one amongst many very remarkable . we read , judges 16. that sampson cared more for his pleasure in this kinde , then his li●t . o strange debauchednesse ! his filthy lust of a nazarite , leaves him scarce a man ! he that might not drink wine , is drunk with the cup of fornication . how could hee other then thinke , if lust had not blinded and bewitched him ? she whose body is mercenary to me , will easily fell me to others ? she will be false , if shee will be an harlot . was there ever such a motion made to a reasonable man ? tell me , wherewith thou mayest be bound to do thee hurt ? who would not have spurned such a sutor out of doors ? and when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . all sins , all passions have power to blinde , and infatuate ; but lust most of all . never man that had dranke flagons of wine , had lesse reason left him , then this nazarite . many an one loses his life , but he casts it away ; not in hatred to himself , but in love to a strumpet , he knew she aimed at nothing but his slavery , and death , yet had not power to deny her . he had wit enough to deceive her thrice , not enough to keep himself from being deceived by her . thrice had he seen the philistims in her chamber , ready to surprise him upon her bands ; and yet will needs be a slave to his traitor . yea , in effect , bids her binde him , and call in her executioners to cut his throat . o beware of a harlot , as you would of the devill ! and the rather , for that under the habit of a woman , it may be the devill in shape of a woman , as some have so been cheated . but sixthly , what can we think of an improvident gamester ? is not he a fool ? who will hazard his whole estate upon the chance of a treacherous dye , that flatters him with his own hand , to throw away his wealth to another . and a thief he is too , for if he wins , he robs another ; if he looses , he no lesse robs himself . § 57. seventhly , let me refer it to any rational man , whether the voluptuous prodigal is not a stark fool ? who suffers himself to be stolne away for an apple : for , for a little tickling of the palate , a kind of running banquet , he will hazard the losse of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? isa. 33. 14. and what greater folly ? is it not a dear purchase ? an ill penni-worth ? yea , a desperate madnesse , to buy the merriment of a day , ( yea , possibly the pleasure of an hour , may deterimine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ease 1. or end . nor is this all , for they run upon gods judgements , as balaam did upon the swords point in the angels hand , and yet are so farre from being afraid , that they applaud their own wisdome , for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedome . when indeed their bondage is much worse then the cruel and tyrannical bondage , and slavery of egypt . for first , that bondage was of the body onely , but the service of sinne is of the whole man , body and soul . secondly , in the bondage of egypt , they served men ; but in this bondage , service is done to sinne & satan , most vile lords , which command most base , and filthy works . thirdly , in the bondage of egypt , the most harm was temporall , losse of liberty , smart and pain of body , in this service of sinne , the losse is eternal , even destruction in hell for ever ( without the infinite goodnesse of god . ) fourthly , in this bondage under pharaoh , they had a sense of their thraldome , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves free , and despise liberty . lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ransome : in this bondage we lie still , as it were , bound hand and foot ( till god by his mercy deliver us ) not having so much as the least thought of relieving our selves . by all which it appears , that such who take the most liberty to sin , are the most perfect slaves in the world ; because most voluntary slaves : and that christs service is the onely true freedome ; his yoke an easie yoke ; his burthen but as the burthen of wings to a bird ; which makes her flye the higher . wherefore , as we serve the lawes , that we may be free : so let us serve christ , and we shall be the freest people alive . a godly man being demanded , what he thought was the strangest , and foolishest thing in the world , answered , an impenitent sinner , or an unbeliever : for , said he , that a man should provoke god , so gracious and mighty , that he should believe satan the father of lies and cruelty , forget his own death so imminent and in-evitable ; obey the command of his flesh , a drudge so ignoble , admire the world so fickle and dangerous , prefer it before heaven so blessed & glorious ; wilfully cast himself into hell , a place so woful and dolorous , and all for vanity , such a wretched emptinesse ; that he should feare the blasts of mens breath , and not the fire of gods wrath ; weep for the losse of friends , & not for his soul : and lastly , that christ should stand at the door of his heart , craving for entrance , that he may remedy all , and make him everlastingly happy ; and god call him every day , either by his word in the mouthes of his messengers , or by strange judgements , or extraordinary mercies upon himselfe , or others , and all in vain such an one , sayes he , is the most foolish and degenerate creature alive : thus i might go on to traytors , murtherers , back-byters , seducers , drunkards , blasphemers , persecutors of the godly , proud persons , hypocrites , thieves , atheists , and what other sinners you can name : and prove them all fools alike . but i have already ( upon one occasion or other ) done it in some other tract. nor do i love to tautologize , except it be for a great advantage to my reader , and for others good : though in such a case , i can , i thank god , dishonour my selfe , that i may honour my maker . the which if men did well ponder , they would be more sparing of their censures ; how-ever i could wish , that our reverend divines would afford themselves more liberty in this case then they do . there be some expressions , that we borrow from our predecessors , that deserve to be mentioned , or used ( by a minister that remains perhaps twenty , or thirty years in a parish ) more then once , though it be to the same congregation ( for that which takes not , or is not minded at one time , may at another : and how many have been converted , by that onely argument ? that god seeth all things even in the darke , when the doors are shut , and the curtains drawn . ) nor do i think , that a dull and flat tool , or instrument would be used , when a more quick , and sharp one may be had at as easie a rate , and perhaps neerer at hand . but we are mostly ( even the best of us ) loth to deny our selves ; though it be for our masters , ( & many of our brethrens great gain and ) advantage . but of this by the way onely , a word or two more , that may reach to all , that are in their natural condition , and i shall conclude . § 58. in the last place , are not all wilfull sinners arrant fools ? who adam-like , will receive what-ever comes , or is offered them ? be it bribe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . that think the vowed enemy of their souls , can offer them a bait without a hook ? you cannot but acknowledg them stark fools , though thou thy self beest one of the number . again , for men to dishonour god , and blaspheme his name , while he does support and relieve them , to runne from him , while he does call them , and forget him , while he does feed them . to imitate the common protestants in queen maries time , who laughed the martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of religion , accounting faith , holinesse , immortality of the soul , &c. meer fopperies and illusions . to be quick-sighted in other mens failings , and blinde to their own . are not these so many infallible properties of a fool ? and yet these are the lively characters , of every sensuallist . in so much , that if i should give you a list , or catalogue of all the fools in one city , or county : you would blesse your selves , that there are so few bedlam houses , and yet so many out of their wits , that can not perceive or discern the same . and yet no wonder ; for as i told you-ere-while , sensual men are so be-nighted , and puzled with blindnesse , that they know no other way , then the flesh leads them . yea , many by losse of conscience become atheists ; and by losse of reason , beasts . yea , to any thing that is spiritually good , the natural man is blinde , and deafe , and dead , as ye may see by these ensuing scriptures , 1 tim. 5. 6. rom. 1. 21 , 22 , 25. ephes. 5. 14. isa. 6. 9 , 10. john 12 40. psal. 69. 23. matth. 4. 16 & 15. 14. ephes. 4. 18 , 19. & 5. 8. 1 pet. 2 9. acts 28. 27. rom. 11. 8. matth. 23. 16 , 17. 19. 24. 26. & 27. 3 , 4 , 5. 2 pet. 2. 16. revel. 3. 17. rom. 6. 13. & 8. 11. micah 7. 16. psal. 58. 4. eph. 2. 1. if our gospel be hid , it is hid to them that are lost , in whom the god of this world hath blinded , 2 cor. 4. 3 , 4. but it is otherwise with the godly : as let satan , or the world offer a wise christian the bait of pleasure , or profit : his answer shall be , i will not buy repentance so dear : i will not lose my soul , to please my sense . if affliction comes , he will consider , that gods punishments for sinne , calls for conversion from sin : and in case god speaks to him by his word , to forsake his evill wayes , and turn again to him , he will amend his course , lest if he heare not the word , he should feel the sword . whereas nothing will confute a fool , but fire and brimstone . the lord spake to manasses and to his people ; but they would not regard : wherefore the lord brought upon them the captains of the host of the king of ashur , that took manasses , and put him in fetters , and brought him in chains , and carried him to babel , 2 chron. 33. 10 , 11. fools , saith holy david , by reason of their transgression , and because of their iniquity , psal. 107. 17. from which words , musculus infers , that all wilfull transgressors are arrant fools . and it is the saying of cardan : that dishonesty is nothing else but folly and madnesse . yea , solomon throughout all his proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . o that it were rightly learned , and laid to heart by all , that are yet in the state of un-regeneracy ! for it is every one of their cases . to conclude in a word , without knowledge , the soul is not good , prov. 19. 2. the ignorant cannot be innocent . i am the light of the world ( sayes our saviour ) john 8. 12. & 12. 46. where light is not , christ is not : for christ is light . § 59. and so according to my skill , i have performed what i at first promised . it remains before we leave it , that some use be made thereof , that so both wise and weak , may learn something from what hath been spoken of this subject . wherefore , in the first place , if it be so , that both the sensual and rational , even all that are yet in their natural estate , are uncapable of divine , and super-natural knowledge , that they are blinde touching spiritual things . then let not any carnal wretch hereafter dare to speak evill of the things , actions , or persons , that are out of the reach of his capacity , but silently suspend his judgement , untill he be better informed : for as it pertaineth not to the rustick , to jugde of letters : so it belongeth not to natural men to judg of spiritual things . yea , let those ignorant ones , that have used to speak evill of the way of truth , learn to kick no more against the pricks , lest they bring upon themselves the same curse , that their fellows did , who brought up an evill report of the holy land , num. 13. 32 , 33. & 14. 23 , 24. yea , put case they shall think they do god good service in it , as many do in persecuting , and putting to death his children and ambassadors , john 16. 2. as a world of examples witnesse . yea , the jews thought they did marvellous well , in crucifying the lord of life . but what says the holy ghost , prov. 14. there is a way that seemeth right unto a man : but the end thereof are the ways of death , vers. 12. even the powder-traytors thought they merited , when they intended to blow up the whole state . alass , natural men are no more fit to judge of spiritual matters , then blinde men are fit to judge of colours . and yet none more forward then they ; as you may see by those blinde sodomites , that dealt so roughly and coursely with lot and his two angel● , gen. 19. 1. to 12. that they are ignorant , and so unfit , is evident of what is recorded of michol , 2 sam. 6. 16. of nichodemus , john 3. 4. of festus , acts 26. 24. and lastly , of paul before his conversion . i was , saith he , a blasphemer , a persecutor , and an opposer of christ and his members ; but i did it ignorantly through unbelief , 1 tim. 1. 13. it 's worth your observing too , that he was no sooner enlightned with the saving knowledge of jesus christ , but he was of a contrary judgement , and preached that faith which before he condemned and persecuted . and this will be every one of their cases , in the end ; if not in this life , yet hereafter , when hell flames hath opened their eyes , they will confesse . we fools thought his life madnesse , and his end to be without honour : how is he now numbred with the children of god , and his lot among the saints ? and when they shall see it , they shall be troubled with horrible fear , and shall be amazed at the strangeness of his salvation , so far beyond all that they looked for : and groaning for anguish of spirit , shall say within themselves , this is he whom we once had in derision , and in a proverb of reproach , therefore have we erred from the way of truth , we wearied our selves in the way of wickedness and destruction : but as for the way of the lord , we have not known it . the light of righteousness hath not shined unto us , nor hath the son of righteousness arose upon us . what hath pride profited us ? or what good hath our riches and our vaunting brought us ? with more of the like , for which read , wisdom 5. and what is the cause they acknowledg not the same now , but their blindness and folly ? and because they put their own faults in that part of the wallet that is behind them ; but ours in the other part , or end which is before them : for self-examination would make their judgements more charitable . read al●o these testimonies , john 15. 21. & 16. 2 , 3. mat. 16. 23. & 22. 29. 1 cor. 2. 8. isa. 5. 20. but i will give you other instances . was it not an a gu●●nt that haman was blinde ? who thought mordecaies not bowing the knee to hi● , a more heinous offence , then his own murthering of thousands ? were not the jews , scribes & pharisees blind , who could see more unlawfulness in the disciples plucking a few ears of corn on the sabbath-day ? and the palsie man's carrying his bed ; then in their own devouring of widows houses ? who thought they might better murther christ , then others believe in him ? and be themselves the greatest of sinners , then our saviour to be in company with sinners ? was not ahab blinde ? who thought elijah more troubled israel , in doing the will of the lord , then himself in provoking the lord above all the kings of israel that were before him . and the like in our dayes . is it not the manner of thousands with us ? not only of clownes , and ill-bred people , who walk after the flesh , in the lusts of uncleanness ( whom st. peter cals bruit beasts , led with sensuality , and made to be taken and destroyed . ) but of proud wits , who one would think should have more brains , and know something , to speak evill of the things which they understand not , 2 pet. 2. 12. yea , how severely will they censure , not only things indifferent , but the most holy and approved good duties in the godly ? while they will patiently passe by the most heynous crimes , as cursing , blaspheming , &c. in themselves and others ; an infallible signe of a man not born a-new . yea , will they not more deeply censure our serving of god , then their own blaspheming of him ? and think it a more heynous offence in us to be holy , then for themselves to be prophane , and persecute holinesse . and what one does , is a law to the rest , being like a flock of sheep ; which if they but see one take a wrong way , all the rest will follow . as you may see in the example of corah , and his two hundred and fifty followers , in demetrius and his fellows , in their quarrel against paul and his companions . and lastly , in lots neighbours , gen. 19. where you shall read , that when some godlesse persons had assaulted him , and his two angels ; before night , all the men of the city , from the young even to the old , from all quarters compassed the house round , seeking to break it open , railing upon , and reviling him . yea , though they were strook with blindnesse , they would not leave off , untill they had wearied themselves , and felt fire and brimstone about their cars , vers. 4 to 2 5. natural men in heavenly things , resemble shel-fish , that have no smell : or the cam●lion that hath no taste . nor do they see any more , then the meer barke or out-side●f spiritual performances , 2 sam. 6. 16. and the flesh ( satans ready instrument ) will be ever suggesting to them strange surmises , touching what the religious either say , or do . and still , the more sottish , the more censorious : for where is least brain , there is most tongue , and loudest . even as a brewers cart upon the stones , makes the lowdest noise , when his barrels are emptiest . they that knowleast , will censure most , and most deeply . it is from the weakest judgements , that the heaviest judgement comes . and so the more censorious , the more sottish , seem they never so wise in the worlds account : for admit the●have a shew of wisdome ; yet for matter of religion and saving knowledge , they know not their right hand from their left ; as it fared with those sixscore thousand ninevites , ionas 4. 11. so that it 's no disparagement to us , seem they never so learned : as what but their ignorance makes them so censure us . they suspect much , because they know little ; as children in the darke , suppose they see what they see not . yea , a dogge will be very violent in barking at his own shadow on a wall , or face in a glasse . the duke of von●osme seeing his own and others faces in a well , call'd for ayd against the antipodes . paglarencis thought himselfe cozened , when he saw his sow had eleven pigs , and his mare but one foale that would be confest . so that they are like harpast , a blinde woman in seneca's family , who found fault with the darknesse of the house when the fault was in her want of sight . or the owle , that complained of the glory of the sunne , when the fault was in her own eyes . or like pentheus , in euripides his bacchus , who supposed he saw two sunnes , two thebes , every thing double : when his brain alone was troubled . or those that are vertiginous , who thinke all things turn round , all e●re : when the errour is onely in their own brains . and so much for caution to the one . § 60. secondly , for comfort to the other ; if all natural men are ( like sampson without his guide , ) not able without the holy ghosts direction , to finde out the pillars of the house , the principles of faith : let us not wonder , that they swerve so much from the godly in their judgement , and practice : as is it any strange thing to see a blinde man stumble and fall ? neither let us be discouraged , maugre all their slander & opposition . nor think the worse of our selves , if such shall reproach us never so : the corinthians exceedingly slighted paul , he was this , and he was that ; but what says paul ? with me it is a very small thing that i should be judged of you , 1 cor. 4. 3 , 4. vve know little children will often laugh at wise men , when they are about serious and necessary affairs : which notwithstanding is not an argument of the unworthiness of the things they laugh at , but of the folly of them which laugh . will the merchant be discouraged because his wine pleaseth not a sicke mans palate ? much lesse cause have we to be discouraged by their distaste , or dislike of us and our actions , as having more certainty to rely upon ; they perhaps have sense , reason , and experience to rely upon , but we have them with the advantage of gods word , and spirit , and faith , three infallible witnesses . yea , we have great cause to rejoyce , that they revile , and speak evil of us . for his is both a token of perdition to them , and to us of salvation , and that of god , as the apostle phraseth it , phil. 1. 28. true , they may raise any slander upon the best of us , as the chief priests did upon our saviour , math. 28. 13 , 14. and that slander may be believed time out of minde , ( as the jewes to this day believe that his disciples stole him cut of the sepulchre ) matth. 28. 15. to the hardning of many in their atheism , and unbelief : for what should hinder ? when naboth was proved to be a blasphemer of god , and susanna a whore upon oath ; and the same recorded to posterity ; when ieremiah was reported to be an enemy to the state ? paul a polluter of the temple ? steven a destroyer of the law ? all the disciples deceivers , and christ himselfe a wine-bibber , a sabbath-breaker , a seducer of the people , a belzebub , &c. so we may perhaps under-goe the like , in one kind or other ( as the devils servants , want neither wit nor malice to devise ; ) but what need it trouble us , so long as it shall add waight to our crowns ? for if we any way suffer for christ , be it but rebuke for his sake , happy are we here , and great shall our reward be in heaven , mat. 5. 11 , 12. vvherefore let us never be ashamed of our masters service , nor of their censures : no matter what judas saith touching maries ointment , so long as christ approves of it . did our saviour christ forbear to heal on the sabbath day , because the scribes and pharisees took it ●ll ? no , but rather did it the more , luke 6. 7. to 12. and luke 13. 31 , 32. vvhen peter and john were charged to speak no more in the name of jesus ; their answer was , we cannot but speak that which we have heard and seen , acts 4. 20. vvhen michol scoft david , and called him fool for his dancing before the arke , his answer was , i will be yet more vile , and more lowly in mine own eyes . he knew that nothing could be more heroical , then this very abasement . and it is our very case . every scoffing michol , ( for none else will do it ) every drunken sot , derides our holy profession : but with god and the gracious , we shall be had in honour . yea , our very malicious , and scoffing adversaries shall honour us , by deriding us . their dispraise is a mans honour , their praise his dishonour . vvherefore let us imitate st. austin ; who as he feared the praise of good men , so he detested that of evill , and ungodly men . and take our saviours counsel ; seek to justifie our judgements , to the children of wisdome , of whom she is justified ; and not to fools , by whom she is daily crucified . neither let any think the better of such whom they extoll ; for the blinde eat many a flie . § 61. thirdly , are the one regenerate , the other carnall ? the one of this world , the other chosen out of it ? the one children of light , and of the day , the other blinde and in darknesse ? the one christs friends , the other his enemies ? do the one live after the flesh , the other after the spirit , gal. 5. 15. 1 pet. 4. 2. then look we for no love from , or peace with them : different dispositions can never agree . there can be no amity , where there is no sympathy . athens and sparta could never agree , for that the one was addicted to serve minerva , the other mars . yea , when it was said of phocian and demosthenes , that they could never agree ; it was answered , no , how should they ? when the one drinks water , and the other wine . much more may it be applyed to these , when the holy ghost sayes , 2 cor. 6. what communion between light and darknesse ? what peace between the believer and the infidel ? or unbeliever , vers. 14 , 15. and in another place ; know ye not , that the amity of the world , is the enmity of god ? and that whosoever will be a friend of the world , maketh himselfe the enemy of god , jam. 4. 4. and again , he that is borne after the flesh , will persecute him that is born after the spirit , gal. 4. 29. yea , solomon tels us directly , and in plain terms , that a wicked man is abomination to the just ; and that he who is upright in his way , is abomination to the wicked , pro. 29. 27. even our very ways which god hath commanded us to walke in , are abomination to them . vvhence it is , that the naturall man can agree with all that be naturall ; be they civill , or prophane , turkes , or jewes , papists or atheists , because all these agree with him in blindnesse , and darknesse : but with a sincere , and holy christian , a practicer of piety , he can never agree , because his light is contrary to the natural mans darknesse ; grace in the one , is a secret disgrace to the other . vvherefore to be without enemies , or to have such our friends , we may rather wish then hope ; yea , once to expect it , were an effect of frenzy , not of hope . onely let not us by our offending god , or jarring amongst our selves , put weapons into their hands to wound us withal : and then we are sure to have christ ( who is able enough to vindicate all our wrongs ) to assist us , and prevent our enemies . § 62. fourthly , if none be truly wise , but such as have pass'd the second birth ; and that this wisdome which makes us differ , cometh downe from the father of lights ; and that we cannot have it , except god vouchsafe to give it us : it may teach us to be humble , job 42. 6. and not like the ape , that is proud of his masters jacket : and thankefull , for heavenly notions , grow not in us ; wee spin them not out of our own breasts . nor was there any thing in us , that makes us differ : we slept nigh half our time in ignorance , and that wee ever awakened , it was onely gods infinite goodnesse and free grace . vvhat cause have we then to blesse the giver ? and to become suiters to our saviour in their behalf , who are not yet awake : that he will be pleased to open their eyes , and remove that vail which is laid over their hearts , in their hearing the gospel , 2 cor. 3. 14 , 15 , 16. and in the mean-time , let us condole their disastres , and drop some teares in pity and compassion for their great and grievous misery . fifthly , and lastly , if with god one spark of spiritual , experimental , and saving knowledge , be of more worth then all humane wisdome and learning , then strive we after that knowledge that will make us for ever blessed . let us so be learned , that we may be saved . let us not in our hearing , reading , and communication , do as little children , that looke onely upon the babies in a booke , without regard to the matter therein contained . but like men in yeares , have more respect to the pith , and solidity of the matter , then to the phrase ; and to the profit of our souls , then the pleasing of our senses . yea , let us so minde what we either hear or read ; that if any vertue be commended , we practice it ; if any vice condemned , we avoid it ; if any consolation be insinuated , we appropriate it ; if any good example be propounded , wee follow it . yea , so minde wee what we hear , or read , as if it were spoke onely to each of us in particular ; which to do , is to be for ever happy . good counsell for our young gulls , who will hear no other ministers but such as flatter sinne , and flout holinesse ; nor read other books , then such as fill them with pride , and lust , and the devil . so i have given you a good , and profitable book , one faultlesse fault being born with . an answer that may satisfie such as shall make the objection i expect , viz. about repetition , which i take to be a fault deserving thanks . if any shall finde themselves gainers by reading of this piece , let them also peruse the two fore-going parts , viz. the hearts index , and a short and sure way to grace and salvation , as treating upon the most needful subjects for a natural mans conversion , that i could think of : the which being small things , are sold onely by james crump , in little bartholomews , wel-yard ; and by henry cripps , in popes-head alley . errata . not to mention all the litterall mistakes , and points misplaced ; there is one fault in the title page so grosse , ( though it past the view , both of transcriber , composer , corrector , and authour , without being discerned : ) that it would be mended with a pen , and of floreligus , made florilegus . finis . a treatise touching falling from grace. or thirteen arguments tending to prove that believers cannot fall from grace, as they were laid down at a conference at yalding in kent, examined and answered, with many absurdities of that doctrine shewed. whereunto is added thirteen reasons to prove that believers may fall totally and finally from grace, and many profitable uses flowing from that doctrine. by john griffith. griffith, john, 1622?-1700. this text is an enriched version of the tcp digital transcription a85704 of text r202323 in the english short title catalog (thomason e690_17). 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. 127 kb of xml-encoded text transcribed from 38 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85704 wing g2006 thomason e690_17 estc r202323 99862654 99862654 114823 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. a85704) transcribed from: (early english books online ; image set 114823) images scanned from microfilm: (thomason tracts ; 106:e690[17]) a treatise touching falling from grace. or thirteen arguments tending to prove that believers cannot fall from grace, as they were laid down at a conference at yalding in kent, examined and answered, with many absurdities of that doctrine shewed. whereunto is added thirteen reasons to prove that believers may fall totally and finally from grace, and many profitable uses flowing from that doctrine. by john griffith. griffith, john, 1622?-1700. [8], 66, [2] p. printed by hen. hills, and are to be sold by richard moon at the sign of the seven stars in pauls church-yard, london, : 1653. the last leaf contains a postscript. annotation on thomason copy: "aprill. 5.". reproduction of the original in the british library. eng grace (theology) -early works to 1800. a85704 r202323 (thomason e690_17). civilwar no a treatise touching falling from grace. or thirteen arguments tending to prove that believers cannot fall from grace,: as they were laid do griffith, john 1653 23225 22 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-11 tcp assigned for keying and markup 2008-02 spi global keyed and coded from proquest page images 2008-03 elspeth healey sampled and proofread 2008-03 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a treatise touching falling from grace . or thirteen arguments tending to prove that believers cannot fall from grace , as they were laid down at a conference at yalding in kent , examined and answered ; with many absurdities of that doctrine shewed . whereunto is added thirteen reasons to prove that believers may fall totally and finally from grace , and many profitable uses flowing from that doctrine . by john griffith . hold fast that thou hast , that no man take thy crown . rev. 3.11 . well because of unbelief they were broken off , and thou stands by faith , be not high minded but fear : for if god spared not the naturall branches , take heed least he also spare not thee , rom. 11.20 , 21 , london , printed by h●n . hills , and are to be sold by richard moon at the sign of the seven stars in pauls church-yard , 1653. to all the elders and deacons with all the faithfull brethren in the county of kent john griffeth , an unworthy servant of christ , wisheth the increase of grace and stabillity through the knowledge of our dear lord and precious saviour jesus christ . dear and well beloved brethren , to whose consideration and pious sincerity i chiefly desire to present this small treatise , touching falling from grace , as a token of my bounden love and respects unto you , whom i judge competent judges between truth and errour . i therfore seek not the patronage of any one in esteem of the world ; no courting lord , nor mincing lady : knowing none that are of greater birth or more nobly descended then you , who are kings and high priests of the most high god , born unto an inheritance that fadeth not away , who are aires unto a kingdome , unto a crown , not a corruptible , but an incorruptible one ▪ &c. the reason of my appearing in this matter so publikely is onely and alone the glory of god , the love i bear to religion , and the benifit of the church of christ . that which occasioned my setting upon this work , was partly the importunity of some friends , who greatly desired it , together with an ingagement that lay upon me to do it , for the satisfaction ( in this point ) of some friends in your country . but the first and primary occasion did arise as followeth ; you may remember that i was providentially cast amongst you at cranbrook at your generall assembling there july 21. 1652. where you did appoint me with some others , to endeavour to give satisfaction touching some points in religion that were questioned by some ; to which end and purpose we did meet on the six and twentieth of the same moneth at yalding about the matter , which when we were assembled , amongst other things , this fell in as the matter most in difference , viz. falling from grace : whereupon there was two positions stated , the one by me , and the other by the other party : the position stated by me was , that believers in christ may fall away . the position stated by them was , that justified persons cannot fall totally nor finally from the grace of union with the lord jesus : the proof was taken on their part in order to their affirmation : they framed thirteen arguments , eight of which were answered at the same time , but night coming on we brake up , with this conclusion , that i should answer them in writing and give the reasons of my conclusion : which i have endeavoured to do in this following treatise , to the end that it might extend to the satisfaction of all who are doubtfull in it , and for the confirmation of those who have already received it : let it therefore intreat your loving entertainment and serious perusall , weigh it in the ballance of the sanctuarie , if it prove weighty and satisfactory give god the glory . i had not been so forward but for these two reasons , first , because i see few write touching this point . secondly , because i judge it is a point very usefull for believers to be acquainted with , that they may know by what they stand viz. faith , and what need they have , especially in these perilous times , to keep close unto god , in that way that he hath taught by his son , sure it is , that god doth require we should so doe : we see daily how many there are that do turn their backs upon the way of god , yea and tread his son under foot , and hath counted the bloud of the covenant wherewith he was sanctified , an unholy thing , and hath done despite unto the spirit of grace . what may be the reason that many so do , is it not as much in this as any one thing , that they suppose they cannot fall ? and by that means grow carelesse and secure , high minded and the like , being puffed up with conceitednesse touching their own parts , strength and opinions , and so grow heedlesse , and slight the means , denying ordinances , the word , yea , and christ himself at last , as too too many have done in this age , i believe some not unknown to you : for i cannot see but that the doctrine of impossibility to fall doth lead to the taking away of the very power of religion , and godlinesse , yea and church-government and discipline : for what shall we need any more religion then to get into christ , if nothing , when we are once in him , can seperate us from him , no not sin , as is affirmed ; what shall we need to walk under the strict rule of discipline if that doctrine be true ? but i hope you have otherwise learned christ : therefore my dear brethren be steadfast , unmovable , alwaies abounding in the work of the lord , for your labour is not in vain in the lord , hold fast that you have , that no man take your crown : now the god of peace , that brought again from the dead our lord jesus , that great shepheard of the sheep , though the blood of the everlasting covenant , make you perfit in every good work to doe his will , working in you that which is well pleasing in his sight , through jesus christ , to whom be glory for ever and ever , amen . which is the hearty desire of your brother in the faith of our dear and precious lord , who subcribeth himself willing to serve you and all the churches of christ , in all services of love , john griffith . a word to the reader . friend , whosoever thou art let me tell thee one thing touching this small treatise , it may be thou wilt scarce read it , because of the subject it treateth on , it sounding unpleasantly in thy ears : but let me in treat this one thing of thee , however it is to read it , seeing thou maiest try all things , but be sure cleave to that which is good : weigh it well , take it not upon trust , carry it to the touchstone , that will tell thee whether it be gold or no ; if thou find it speak according to the law and testament , then thou maiest not for thy life reject it ; for if thou doest thou wilt be found to be a dispiser of the word , and who so dispiseth the word shall be destroyed , prov. 13.13 . i hope thou wilt find benefit in it , which if thou do , i have my end , thy profit is that i seek , if thou find it , give god the glory in obeying his voice , doing his will , and loving his righteous law and testimonies , which he hath ratified with the bloud of his deer son , who died for thee . thine john griffith . reader , these few faults have escaped the presse , and the author desireth thee to mend them with thy pen . errata . page 7. line 11. read i will give thee a crown of life : p. 21. l. 11. r. comforts of the spirit : in epist. dedic. p. 4. l. 10. r. through the blood of the everlasting covenant . a treatise touching falling from grace . or thirteen arguments tending to prove that believers cannot fall from grace , examined and answered . the position : that justified persons cannot totally nor finally , fall from the grace of vnion with the lord jesus . the first argument is drawn from matthew 24.24 . thus . if any could prevail upon the elect , it is like they might be false prophets that might do it . but they cannot seduce them . therefore muchlesse can any totally draw them . answer . first consider that the lord jesus doth speak in the former part of this chapter ( matthew 24.24 . ) touching the signs of his coming , it being desired of him by his disciples verse 3. our lord in his answer ( the beginning thereof ) gives them ( as an introduction unto his answer ) this charge , viz. that they take heed that none deceive them verse 4. it seems then his disciples might be deceived , and that by men to , or else needless was this caveat take heed : the reasons why they must is , because many false prophets shall arise and deceive many v. 11. therfore take you heed ; what disciples of christ must they take heed ? they that are justified persons , or else lyable to be deceived ? yea they must , for they onely that endure to the end the same shall be saved v. 13. it seems it is not impossible for false prophets to deceive justified persons , as appears in this chapter , and also in 2 pet. 2.1 , 2. but there were false prophets also among the people , even as there shall be false teachers among you , who privily shall bring in damnable heresies even denying the lord that bought them , and bring upon themselves swift destruction , and many shall follow their pernicious waies by whom the way of truth shall be evil spoken of , and through covetousnesse shall they with fained words make merchandize of you : of who ? why of justified persons , such as had obtained like precious faith , through the righteousnesse of god and our saviour jesus christ 2 pet. 1.1 . again , paul in the 20. of acts calleth the elders of the church at ephesus together v. 17. and in the 28. v. he exhorteth them to take heed unto themselves and to all the flock &c. here the chosen or elect elders , chosen of god and purchased by his blood eph. 1.4 . are commanded to take heed to themselves , and to the flock : why what is the matter ? why after pauls departure shall grievious wolves enter in not sparing the flock , and of their own selves men shall arise speaking perverse things to draw away disciples after them , therefore they must watch , v. 29 , 30 , 31. or else they may be deceived or drawn away : therefore christ saith ▪ beware of false prophets &c. mat. 7 15. yea and peter in his second epistle 3.17 . exhorteth them that have like precious faith , chap. 1.1 . to beware saying , least ye also being led away with the errour of the wicked , fall from your own stedfastnesse : justified persons may fall , and be deceived by false prophets , else how uselesse were these sayings of christ and his servants unto us in these and many more places of scripture ? this premised . now to the argument ; and first let me inquire whether by the elect is intended such as paul , who had fought a good fight , who had finished his course , who kept the faith ? it such , i grant an impossibility of being seduced by false prophets . but if by elect be meant such as paul in his warfare . the minor proposition is denied , viz. that they cannot fall away nor be seduced : for paul having kept the faith , could say , henceforth is laid up for me a crown of righteousnesse , &c. 2 tim. 4.8 . but in his warfare he saith otherwise , i therefore so run not as uncertainly : so fight i , not as one that beateth the air : but i keep under my body , and bring it into subjection , least that by any means when i have preached to others , i my self should be a castaway , 1 cor. 26 , 27. thus much to the argument : now to the text from whence the argument is drawn , i answer , first , such as keep the faith are the elect , that shall not be deceived by false prophets and false christs , although they should come with all deceiveablenesse of unrighteousnesse in them that perish , 2 thes. 2.10 . those that doe wickedly against the covenant , shall be corrupt by flatteries : but the people that know their god , shall be strong , and do exploits . dan. 1● . 32 . they that give diligence to make their calling and election sure , in so doing shall never fall , 2 pet. 1.10 . secondly , by the word elect is sometimes meant israel after the flesh ; for they are called the chosen of god , deut. 7.6 . chap. 14.2 . exod. 19.5 , 6. yet notwithstanding because of unbelief they were cut off , rom. 11.20 . yet not for ever ; for he is able to graffe them in again v. 23. compared with v. 24. god will not forget the covenant made with them . jer. 31. v. 31. to 34. there shall come a deliverer out of syon that shal turn ungodlinesse from jacob , &c. rom. 11.26 . though as concerning the gospel they are enemies for your sakes ; yet as touching the election they are beloved for the fathers sake , v. 28. although they are now deceived , yet then it shall be impossible to deceive them ; for they shal see him whom they have pierced and mourn , &c. zach. 12.10 . rev. 1.7 . mat. 24.30 . thirdly , by elect sometimes is meant jesus christ , for he is the very elect : behold saith god my servant , mine elect in whom my soul delighteth , is . 42.1 . he is the chief corner stone , elect , precious , &c. 1 pet , 2.6 . mat. 21.42 . he saith the lord shall not fail nor be discouraged , isaiah 42.4 . he is the beloved ephes. 1.6 neither false prophets , nor false christs shall deceive him , it is impossible , for the lord hath said he shall not fail nor be discouraged . now if by the elect be meant either such as keep the faith , or israel as to their future condion , or christ ; i grant an impossibility of their being deceived : but if by elect it be the sence of the opponent that believers in their warfaring estate cannot fall , and that to be the sence of this text , it is a thing i want proof of , which till i have i must deny as beforesaid . the second argument is taken from the unchangeable love of god towards his people isa. 54.17 . psa. 1. jer. 31.1 . 2. arg. though there is unconstancy in the creature , yet in the first of pet. 1.5 . we are kept by the power of god : and least that keeping should be for a little while , he tells you it is an inheritance that fadeth not away , rom. 8.30 . ans. the strength of this argument lyeth in two particulars . first , gods unchangeablenesse . secondly , in believers being kept by his power . first , therefore to the unchangeablenesse of god , i grant that he changeth not , and yet it doth not follow but justified persons may fall totally and finally , for union and salvation are conditional . first their entrance into it is conditional ; he that believeth and is baptized shall be saved , mark 16.16 . being justifyed by faith &c. rom. 5.1 . without faith it is impossible to please god , heb. 11.6 . if by faith they are justifyed then not without it , he that believeth not is condemned john 3.18 , 19. but some may say we are justified before in gods account . i answer , then we were his people in his account also , without or before believing , which to say were to contradict the scripture 1 pet. 2. which in time past were not a people , yet are now the people of god , which were not under mercy , but now have obtained mercy rom. 9.25 , 26. hosea 2.23 . the apostle paul saith that andronicus and junia were in christ before him rom. 16.7 . the apostle john saith if we say we have fellowship with him , and walk in darknesse we ly and do not the truth 1 john 1.6 . and again , he that saith he knoweth him , and keepeth not his commandments , is a lyar and the truth is not in him ch. 7.4 . by all which appears that we are not the justifyed ones , neither have we union with christ , without believing and doing his commandements , 1 john 1.7 . secondly , we are continued in union with christ on condition of believing and persevering in the doing the will of god and not without : this the word of god doth teach us in many places . for we are made partakers of christ : [ mark ] if we hold fast the beginning of our confidence stedfast to the end heb. 3.14 . paul saith to the colossians that christ hath reconciled them in the body of his flesh through death to present them holy , and unblameably and unreprovable in his sight , if ye continue in the faith , grounded and settled , and be not mov'd away from the hope of the gospel which ye have heard col. 1.21.22.23 . mark , they then shall be presented holy , unreprovable , unblameable : upon what terms ? why if they continue &c. and so saith the spirit unto the angells of the church in smyrna , be thou faithfull unto death , and i will give the crown of life rev. 2.10 . and so unto the church in thyatira , he that overcometh and keepeth my works unto the end , to him will i give power over the nations , verse 25 , 26.27 . he that overcometh the same shall be clothed in white raiment , and i will not blot his name out of the book of life , but i will confesse his name before my father , and before his holy angels , cha. 2 5. our lord christ saith in the fifteenth of john the second , every branch in me that beareth not fruit he taketh away : some branches in christ may become fruitlesse and so taken away by the father ; so the author to the heb. saith , that which beareth thornes and bryers is rejected and is nigh unto cursing heb. 6.8 . by this which hath been said it appears that we have no union with christ but by believing and doing the will of god , and that union with christ is continued by persevering in doing the will of god and not otherwise : god having promised eternal life upon no other terms . now this considered we may plainly see that although persons which have union with christ may fall from it by not holding fast unto the end : yet god never the more changeable because justification , union and salvation , are conditionall , as hath been shewed : god hath bound himself ( as i may say ) to give life to overcomming saints : but if any man draw back his soul shall have no pleasure in him , heb. 10.39 . he hath promised his blessing unto fruitfull branches in christ : but fruitlesse ones he will take away john 15.2.3 . so much to the argument . now to the scriptures alleged . the first is isa. 54.17 . the supposed strength which is in this text , lyeth in these words , no weapon formed against them shall prosper . let us examine now , who it shall not prosper against : why saith the lord , this is the heritage of the lords servants : now the lords servants are they that still overcome , against whom no weapon shall prosper ; not they that fight for a time and are overcome at last ; let not him that girdeth on his armor , boast himself as he that putteth it off , 1 kin. 20.11 . in serving the lord , we have a promise , as the apostle saith , who is it that will harm you if you be followers of that which is good 1 pet. 3.13 . so that this doth not prove but that believers may fall and so cease to be what they were , and god not engaged in promise unto them , for he saith ezek. 18.24 . but when the righteous man turneth away from his righteousnesse and committeth iniquity , and doth according to all the abomination that the wicked man doth , shall he live , all his righteousness that he hath done shall not be mentioned , in his trespasse that he hath trespassed , and in his sin that he hath sinned , in them he shall dy &c. again , this is a promise made unto israel , of , and concerning their being established in righteousnesse after their scattering and rejection for their not receiving christ ; for it relates to gods performing covenant with them , in which covenant they shall all be taught of god , see verse 13. and all thy children shall be taught of the lord , and great shall be the peace of thy children ( but not a promise made to any in the time of their warfare without the condition of standing fast , taking heed , overcoming , and the like , for otherwise there be weapons , viz the firy darts of satan , and the like may and do prosper against many , and we no promise to the contrary ) which proves that god one day will look upon israel , though now tossed and afflicted , and turn ungodlynesse from jacob , in which day , or at which time , no weapon formed against him shall prosper , for the lord will assuredly establish israel a people before him , therfore this text doth not so much as seem to prove the thing it is brought for . the second place alleged is psal. 125.1 . they that trust in the lord shall be as mount sion , that cannot be moved , but abideth for ever , &c. i grant as before that persons that trust in the lord , shall be ( as mount sion ) unmovable , so long as they continue trusting in him : but some that trust in the lord may let go their confidence , as hath been shewed : yea some have so done jer. 2.5 . compared with verse 12.13 . thus saith the lord what iniquity have your fathers found in me , that they are gone far from me , and have walked after vanity : and are become vain : be astonished oh ye heavens at this : and be horribly afraid , be ye very desolate saith the lord , for my people have committed two evills , they have forsaken me the fountain of living waters , and hewed them out cisterns , broken cisterns that will hold no water &c. the last place is jer. 31.1 . the strength of which place lyeth in these words , i will be a god of all the families of israel and they shall be my people . we must have respect in this place to two things . first to the persons israel . secondly to the time when , that is after those daies , or the daies comming vers . 27.31 . heb. . 10 which is the time god will make a covenant with israel , in the performance of which covenant god will establish israel in righteousness , although now they are seperated from him they are branches cut off , but they shall be grafted in again , and then shall they be his people , and he will be their god , and he will make an everlasting covenant with them ; that he will never turn away from them to do them good ; but he will put his fear in their hearts that they shall not depart from him , jer. 32. , and let not any say , that although it be not yet performed to israel , yet it is performed to believers . i answer , then believers may not teach every man his neighbour , saying , know the lord , for the covenant saith , they shall not teach them after those daies , so , they shall not depart from him after those daies , for then he will write his law in their hearts , they shall all know the lord from the least unto the greatest of them : and moreover believers now may fall , as hath been shewed , which the spirit hath likewise expressely said , that in the latter daies men shall depart from the faith , giving heed to seducing spirits & doctrines of devils 1 tim. 4.1 . but then they shall not ; and therefore those daies there spoken of are not yet come . thus these scriptures which are here alledged : or rather the supposed strength in them tending to the proof of the affirmation , is taken away and removed . the second thing is , gods keeping justifyed persons by his power : the places alledged is 1. pet. 1.5 . and rom. 8.30 . unto which place in peter i thus answer , the apostle takes an occasion to blesse god , for his abundant mercy by which they were begotten again unto a lively hope , by the resurrection of christ from the dead , in the fourth verse he tells them to what they were begotten , viz. to an inheritance incorruptible , and undefiled , that fadeth not away , reserved in the heavens , for you ver 5. who are kept by the power of god through faith to salvation ; mark i pray , here are two things considerable . first , the inheritance is for those who are kept by the power of god . secondly the power god keepeth , or begetteth by , it is not a forcible or compulsive power , as some supposeth , but the powerful means that he useth as to both : therefore the apostle saith , i am not ashamed of the gospel of christ , it is the power of god to salvation to every one that believeth rom. 1.16 . but we preach christ crucified , to the jewes a stumbling stone , and unto the greeks foolishnesse , but unto them that are called both jew and greeks we preach ( for so it is impli'd ) christ the power of god & the wisdom of god 1 cor. 1 23 , 24. hence it is ( saith paul ) my speech , and my preaching was not with inticing words of mens wisdome : but in the demonstration of the spirit , and power chap. 2.4 . the word of god is powerful &c. heb. 4.12 . hence it is said , we are begotten with the word jam. 1.18 being born again not of corruptible seed , but by the word of god which liveth and abideth for ever , 1 pet. 1.23 . so that the word or gospel , is the powerful means by which we are begotten to a lively hope : so likewise is it the powerfull means by which they that are begotten are kept , and so are said to be kept by his power : for it is the word by which they must grow , as new born babes desiring the sincere milk of the word that they may grow thereby 1 pet. 2.2 . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousnesse [ mark ] that the man of god may be perfect , thoroughly furnished unto every good work , 2 tim. 3. ●6 . 17 , this powerful word the scripture saith is of this tendancy , as to the perfecting of the man of god , paul therefore laboured in the word col. 28.29 . david saith , thy word have i hid in my heart , that i might not sin against thee psal. 119.11 . and again , thy word is a lamp unto my feet , and a light unto my pathes ver. 105. thus you see what it is by which we are kept , viz. his word , it is gods power , or powerful means by which he keeps those that are kept . now there is an inheritance reserved in the heavens for them that are kept by this word ( by his power ) and do not turn from his commandments , as some do 2 pet. 2 , 19.20.26 . who so despiseth the word shall be destroyed , he that feareth the commandement shall be rewarded prov. 13.13 . therefore as the fire devoureth the stubble , and the flame consumeth the chaff , so their root shall be rottennesse , and their blossome sall go up as dust , because they have cast away the law of the lord of hosts , and despised the word of the holy one of israel , and therefore is the anger of the lord kindled against his people &c. isa. 5.24.25 . mat. 10.33 . mark 8.38 . men that despise the word , dispise the power of god . as hath been shewed , and therfore it is through faith , this power keepes us , as peter there saith 1 pet. 1. ● . but some do not mix the word with faith , and so are not kept by the power of god , for it is through faith , and not without faith &c , now they that fall from the faith , ( as hath been shewed some do ) are not kept by the power of god ( for unto us was the word preached as well as unto them ; but the word preached , did not profit them , not being mixed with faith in them that heard it heb. 4.2 . ) and so consequently they may fall from the grace of union with the lord jesus , buy dispising the growing word 1 pe. 2.2 . which is the power of god , by which he keepeth men through faith to salvation &c. the third argument followeth . arg. 3. the same persons that are predesstinated , the same are called , they that are called , the same are justified , the same that are justified the same are glorified , therefore called persons cannot fall away because they shall be glorifyed . let us first ( for answer to this argument ) consider the text with the coherence rom. 8.30 . in the twenty ninth verse , the spirit of god saith , whom he did foreknow he did also predestinate to be conformed to the image of his son &c. wherein take notice of two things , first gods foreknowledge , secondly , what they that are foreknown are predestinated unto . let us examine whether god doth not foreknow all men , yea sure no man nor no thing can be hid from his eyes : shall we conclude then that all men are predestinated , no , but rather that god did foreknow some men in christ , by or through faith , and obedience , 1 pet. 1.2.2 . thess , 2.13 . eph , 1.4 . and these that are so known or foreknown in christ by believing , he doth approve of , for so is the knowledge of god to be understood , if not he must of necessity be concluded , to foreknow all men even the wicked , with this foreknowledge mentioned in this text , and then it necessarily followeth , that all men are predestinated ( which will not be granted ) for those he doth foreknow , in the sense of this text , even all of them he predestinated . again christ at the last day is said not to know some mat. 7.25 . and then will i professe unto them i never knew you , depart from me ye workers of iniquity , what did not christ know them ? what he that made them , not know them ? john 1.7 . o no! he knew them not , they were workers of iniquity , he did not know them , i. e. he did not approve of them , nor their works , therfore faith he , depart from me , by this we may see who god foreknoweth , they are believers , workers of righteousnesse isa. 64.5 . and who he did never know ( so as to approve of them ) even workers of iniquity . believers then are the foreknown of god , in the sence of this text , and no others , as for others he knoweth not , mat. 7.25 . now whom he did foreknow , he also did predestinate , viz. believers to be conformable to the image of christ ephs 2.10 . 1 john 2.6 . moreover whom he did predestinate , them he also called to this conformity to christs image , therefore saith peter in his first epistle , first ch. and fifteenth ver. but as he that hath called you is holy , so be you holy in all manner of conversation , i therefore the prisoner of the lord beseech you that ye walk worthy of the vocation where with you are called , &c chap. 1.4 . for god hath not called us ( viz. believers ) to uncleannesse : but to holinesse 1 thes. 4.7 . now those that are the called according to gods purpose ( that is such as walk worthy of his calling by making their calling and election sure , 2 pet. 2.10 . ) he also justifies , and them he also glorifies : that is , such as indure to the end they shall be saved , and glorified , yea and they only , as hath been shewed . but saith the argument , called persons cannot fall away , because they shall be glorified . sure this conclusion is to large , if by called persons be meant all called persons : for the lord christ saith , many are called , but few are chosen , mat. 22.18 . some that are called comes short of glory , for want of walking worthy of their calling : for some turn the grace of god into wantonnesse ; and some that are righteous or justified may be condemned , for their non-continuance in the workes of righteousnesse , as appears ezek. 18.24 . 2 pet. 2.21 therefore all that are called are not glorified : but such onely who by patient continuance in well doing seek for glory , and honour , and immortality , eternall life , rom. 2.7 . so much for that argument . now to the fourth . arg. is stated thus : in the 4. john 14. he tels us it is a living fountain that can never be dryed up . grace as it is a creature , might doe as others might doe ; but because the fountain doth strive to maintain the streams , therefore it cannot be dried up . therefore &c , answer , how little this is to the purpose may be easily seen , for our controversie is not about the fountain , whether that may be dryed , or no : but whether believers may not fal away from their fountain , unlesse it be concluded that they ▪ viz believers be the fountain , which cannot be granted for christ is that fountain my people , saith the lord , have committed two evils , they , have forsaken me the fountain of living water , &c. but the text alleged saith , whosoever drinketh of the water which i shall give him shall never thirst , but the water that i shall give him , shall be in him a well of water springing up unto everlasting life . christ must needs be understood to intend here continuing believers , such as continually drink in the spirit ; for the spring ariseth not from them , but shall be in them ( being received by them ) believers are wells , but such wells as may be dry if they continue not drinking , therfore christ saith , whosoever drinketh of this water that i shall give him shall never thirst &c. the apostle peter speaketh of some who are wells without water , clouds that are carried with a tempest : so doth jude in his epistle v. 12. clouds , saith he , that are without water carried about of winds , trees whose fruit withereth , without fruit twice dead , plucked up by the roots , by which appears that there must be a continuation of drinking , viz. believing , or else they will prove but dry wells . yet let it not be s●id that these were alwaies dry wells , for it may be as well said they were alwaies dead trees : which cannot be concluded , for then it could not be said they were twice dead , which plainly implies they were twice alive . but saith the argument , the fountain striveth to maintain the streams , therefore it cannot be dryed up &c. i grant the fountain [ christ ] doth : but he saith c his spirit shall not alwaies strive with man . men may forsake the fountain of living water d if ye forsake him , he will forsake you [ e ] o lord the hope of israel , all they that forsake thee shall be ashamed , and they that depart from me shall be written in the earth , because they have forsaken the lord the fountain of living waters . wells may become dry that once had water in them by forsaking the fountain . and thus in this argument dissolved also . the fift argument is stated upon the intercession of the lord jesus as appears in the 17. of john he making prayers that his father would keep them ; and christ was heard in the prayer that was made : therefore &c. the strength of this argument lyeth in this , viz. that christ was heard in the prayer that he made . which is granted , and yet i deny that believers cannot fall totally for this reason . because christ in his prayers hath respect to something or other , and doth not pray absolutely or positively that so it must be , and no otherwise , as for example . christ prayed that the cup should passe from him , but he prayed as having respect to his fathers will , not my will , but thy will : now if we should conclude , that his prayer was possitive , that so it must be , then he was not heard ; for the cup did not passe from him : but he praying with respect and submission to his fathers will , he was heard , inasmuch as the will of god concerning him was accomplished . again , christ prayed for the world , that they might know him : now , if christs prayer had been absolute , without respect to this or that , then they must know him , and believe in him , which to doe is life eternall . vers. 3. christ therefore in his prayer had respect to the meanes , by which they should come to know him , which if the means were used by them , the end might be effected in them ; for the meanes was of this tendance , and every way correspondent , as to the bringing them even all the world to the knowledg of christ : in which christ was heard : for such meanes god hath afforded the world , that would accomplish the end , did they not put it from them . thirdly , christ prayed that the jewes who crucified him should be forgiven . now , it christ here had been absolute and positive , viz. it must be so without respect to this or that , then it should have been so ; viz. they should be forgiven , and then they could not have been cut off , for not receiving christ , because their sinne was forgiven : christ therefore in this prayer must be understood to have respect to the way , in which forgiveness was promised unto them , viz. repentance , faith and baptisme ; in doing of which , they , to wit , so many as did repent of their sheding the innocent blood , and were accordingly baptized , did receive forgiveness , as christ had prayed they should ; but as for the rest , all the blood that was shed upon the earth , from the blood of righteous abel , unto the blood of zacharias shall be upon them , yea , and the innocent blood of christ also , which they desired might be on them and their children . now to come close to the argument , christ prayeth for his disciples , that they should be kept from the evill of the world , in which he is heard . i grant , considering his prayer ( as before ) to have respect to their abiding in him , by keeping his commandements ; for , he saith . if ye love me , keep my commandements , and i will pray the father , and he shall give you another comforter , that shall abide with you forever : christ in this prayer therefore is not absolute , that is to say , they are my disciples , thou hast given them me , and now i pray thee to keep them although they doe not keep my commandements ; but this prayer is with respect to their abiding in him , which if they doe ( as some have not done that were in him ) they have the benefit of his prayer , but if otherwise , they have no benefit thereof , no more then they that doe never believe in him , have the benefit of his intercession , but are cut off as unfruitfull branches from the vine : therefore notwitstanding christ doth pray for them , it doth not follow but that believers may fall totally and finally . if neither sinne , nor suffering can seperate us from the lord , then nothing can seperate us , for sin rom. 8.39 . for suffering 35 , 36. ve . and concluds the 38 , 39. that nothing can seperate us . therefore nothing can . only first , we grant that the saints of god may fall away from the degrees of grace , from the strength of faith , to a weake faith , to some measure of hardnesse of heart . secondly , we grant they may fall from the com● of the spirit , as in psal. 51.2.8.12 . thirdly , from common gifts of the spirit , as a spirit of government as saul did , &c. this argument hath a large latitude , and must in part be denyd viz. sin unrepented of may seperate , unfruitfulnesse and such like , hath a cutting off following it . therefore upon examination , we shall find that this will not prove the assertion . first , i suppose , that it will not be owned that paul doth intend here denying christ , or any sinne unrepented of , for that may seperate a if we suffer , we shall also reign with him , if we deny him , he will also deny us : [ yea we ] i paul and thou timothy , if we deny him , he will also deny us ; for so he himself said , b but whosoever shall deny me before men , him will i also deny before my father which is in heaven . again , the apostle doth not say , that sin shall not seperate , and therefore the argument is stretched beyond what the text will prove , i rather think the 33. ver. had been more pertinent to the business , where the apostle makes this holy challenge , who shall lay any thing to the charge of gods elect ? &c. now to know who are the elect of god will be the solution of this matter ( for which i refer you to my answer to the first argument ) those that are called according to gods purpose , ver. 28. who they are see my answer to the third argument ? they that make their calling and election sure , by adding to their faith , virtue , &c. who shall lay any thing to their charge , it is god that justifies , &c. again , who shall seperate them that so do ? no thing , nor no man can b) no nor none of these things , viz. tribulation or distress , or persecution , or famine , or nakedness , or perill , or sword , nay , in all these things , they are more then conquerours , through him that loved them ; but this doth not prove , but that persons in christ may fal and be seperated from christ , by denying christ , although none of these can , if they be not overcome by them , to forsake and deny him , &c. now the question is , whether persons in christ may hot be overcome by these ? i answer , the scripture saith they may , for if after they have escaped the pollutions of the world , through the knowledge of the lord and saviour jesus christ , they are again intangled therein , and overcome , the latter end is worse then the beginning d) therefore paul exhorteth the galathians , to stand fast in the liberty wherewith christ hath made them free , and not to be intangled again in the yoak of bondage e) christ saith he that overcometh and keeps my words to the end , to him will i give power over the nations he that overcometh the same shall be cloathed in white rayment : to him that overcomes will i grant to sit with me in my throne ( g ) he that overcometh shall inherit all things ; i will be his god , and he shall be my sonne . god will not disown us because of persecution , &c. but will reward us for our sufferings , if we are not overcome by them , be thou faithfull unto the death , and i will give thee a crown of life ; so much for this argument : now to the next . the seventh argument from joh. 10.28 . my sheep heare my voyce , &c. none are able to pluck the sheep of christ out of the hands of christ : therefore they cannot fall totally nor finally this argument being the same , or of the like import with the sixth , i shall say little to it , for if nothing can seperate them , then none can pluck them cut of his hands . only this , my sheep ( saith christ ) heare my voyce , and i know them , and they follow me ; such we grant cannot be plucked out of the hands of christ , that hear his voyce , and follow him , and he gives them eternall life , and they shall never perish if they be [ ever ] followers of that which is good h) and follow the lamb wheresoever he goes , i no man as the text saith , can pluck them out of christs hands : but the question is , whether christs sheep may not refuse to hear christs voyce ? the time shall come , saith paul , when they will not indure sound doctrine , but after their owne lusts , shall they heap to themselves teachers having itching eares ( i ) therfore it doth not follow but those that are the sheep of christ may cease to be his sheep , by refusing to heare his voyce , and by not following of him , and so as unfruitfull branches , be cut off from christ : so much as to that : now to the next . because in the greatest temptation , the lord is pleased to give such assistance , that they shall not be tempted above their abilities , 1 co. 10.13 . therefore . the apostle in the beginning of the chapter puts the corinthians in mind of mercies that were injoyed by the jews , from the first vese to the fifth , but saith he , with many of them god was not well pleased , for they were overthrown in the wilderness v. 5. now these things were our examples , to the intent we should not lust after evill things , as they lusted , &c. pray consider , was their overthrow our ensamples , and cannot we lust , be idolaters , tempt christ , murmour as they did , and so be overthrown as they were ? yea , sure it is possible , for so the apostle telleth the hebrewes likewise , let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it : let us labour therefore to enter into that rest , lest any man fall after the same ensample of unbelief , so that it is very possible we may lust , and be overthrown as they were ; for all these things hapned unto them for ensamples , and they are written for our admonition , upon whom the ends of the world are come : wherefore saith he , let him that thinketh he standeth , take heed lest he fall , you that think you stand so as it is impossible you should fall , take heed , be not too high minded , but fear : for if god spared not the naturall branches , take heed least he spare not you . now least they should complain that their temptations were great , and so if they did fall they were something excusable , he tels them , that there hath no temptation taken them , but such as was common to man , and therefore they must look to it : and besides , god is faithfull who will not suffer you to be tempted above what you are able to bear : but will with the temptation also make away to escape , that you may be able to bear it ; wherefore ( seeing it is so ) my deerly beloved flee from idolatry : for if you do not , god will overthrow you as he did them . thus may you see that this text is far from proving that saints cannot fall : but doth plainly prove they may . now to the argument , the consequence drawn from the reason must needs be denyed to be naturally deducted , for saints must make use of the means , viz. the way that god will make for them to escape , or else the means will not profit ; for the tempter and his temptations must be resisted with stedfast faith , resist the divel and he will flee from you , therefore blessed are ye when ye endure temptation chap. 1.12 . men must resist by faith , and endure temptation with patience , or else they may be overcome : thus is this argument too light also . now to the next . the ninth argument is taken from the present joy that saints have in believing , which they could never have , if they were not assured to persevere for the future , as well as of their standing for the present . therefore , &c. the affirmitive part of this argument is denyed , viz. they could have no joy , if they were not asured to persevere for the future as wel as of their standing for the present ; for saints ought to rejoice in the lord , yet it is a duty to fear , and not to boast as he that putteth off his armour , they are assured to stand , if they give dilligence to make their calling and election sure , in so doing they have assurance , and no other wayes , in which they may rejoice , receiving the end of their faith , the salvation of heir souls : what no joy for the present ? i no consolation in christ ? no comfort of the spirit ? what because we must hold out to the end , or else lose our crown ? yea much joy in this , that if in patient continuance in well doing , we seek for glory , honour , and immortality we shal have eternall life : persons may have joy for the present , and yet that not hinder , but that they may have no assurance to stand for the future , but by taking heed &c. therefore this argument is too light to prove the affirmation . so much as to that : now to the next . present keeping from falling with presentment of unspottednesse at the coming of jsus christ goeth together . therefore , &c. first let us examine the text , secondly the argument . saith the text , now unto him that is able to keep you from falling , and to present you faultlesse before the presence of his glory with exceeding joy : what doth this prove that present keeping from falling with presentment of unspottednesse goeth together ? no sure , there is not such a conclusion to be drawn from the text . but this it proves ( which we do not deny ) that god is able to keep them that will be kept by him ; and that those that will be kept by him , he is able to present faultless before his glory : i say , that will be kept by him ; for some will not , as hath been shewn : the argument therefore must be denyed even all of it as too light , and not true : he will present us unspotted in the presence of his glory , if we continue in the faith , and not else . so much to this argument . to the next . the eleventh argument is taken from these words , because in the greatest falls , the lord is pleased to put unto his hand , that the saints cannot fall to destruction , psal. 37.24.52.8 . job 17.9 . i grant that the lord doth set to his hand to this end , that they , viz. believers , might not fall to destruction : but that he setteth to his hand so that they cannot fall to destruction , i deny . let us consider what is to be understood by the lords hand , for the more clear understanding of this argument ( although the text alledged doth not mention it ) by the lords hand is understood the lords power : when moses doubted in himself how so many thousands should be fed a moneth with flesh in the wildernesse , the lords answeris , is the lords hand waxd short ? as if he should say , is my power lessened , thou shalt see now whether my word shall come to passe unto thee , or not : now consider , the lords hand being his power , whether he doth not set to his hand to those that do fall to this end , that they might not fall to destruction , see jer. 2.5.3.12 , 13 , 14. compared with rom. 10.20 , 21. again we have shewed what gods power is , by which he keeps men to salvation through faith in the answer to the second argument , to which i refer you for a more full answer to this ; the power of god , as hath been shewed , by which he keepeth men , or his hand he sets to believers to the end they might not fall to destruction , is his word which is the powerfull means that he useth to that end , in which means he is not wanting to any that do fall : for the reason of their fall is not because the lord is wanting in the meanes , but ●●cause they reject his word . thus is this argument found too light : now to the next . the 12th . argument is taken from these words the path of just men is still increasing and growing , therefore they cannot totally nor finally fall away psal. 1. &c. men that are just and so continue are like unto a tree that is planted by the rivers of waters , that bringeth forth his fruit in his season , and they that do so i grant cannot fall totally and finally : but what is this to prove the assertion : doth it therfore follow that just men cannot become unjust , by their forgetting they were once purged from their old sins , and so become unfruitful men that are blind and cannot see ; but men that have their delight in the law of the lord and in it do meditate day and night , will be fruitfull : this book of the law shall not depart out of thy mouth , but thou shall meditate therein day and night , that thou mayest observe to do all that is written therein , for then , if thou so doest , thou shalt make thy way prosperous , and then thou shalt have good successe , but if otherwise see isa. 1.19 , 20. thus is this argument weighed in the ballance also , and found too light . the thirteenth argument is stated upon these words , the gifts and calling of god being without repentance rom. 11.29 . therfore they cannot totally nor finally fall john 5.24 . 1 john 2.19 . 2 john 2. v. the proposition i grant , viz the gifts and callings of god are without repentance : but what doth this prove that believers cannot fall totally nor finally ? no , the apostle brings it for another end , viz. to prove that god wil perform covenant with israel . but lest this should not do it , you allege three places of scripture to prove your conclusion : i shall therfore examine them in order and see whether they are of that weight to this thing as to prove it . the first place is joh. 5. ●4 . the words are these , verily , verily , i say unto you he that heareth my word , and believeth on him that sent me hath everlasting life , and shall not come into condemation but is passed from death to life : what doth this prove that believers cannot fall , it is true they that believe shall not come into condemnation if they continue believing , for so christ is to be understood , which as i suppose will not be denyed . but it may be objected they shall continue because christ saith they shall not come into condemnation . they that do continue believing shall not come into condemnation i grant : but that this proves a necessity of continuing i deny , for we find that some that believed did not continue , as saith the evangelist from that time many of his disciples went back and walked no more with him , see here that some that were christs disciples , and thereby under the promise of everlasting life , yet they shall come unto condemnation because they do not continue : hymeneus and alexander believed and thereby were under the promise , yet they made shipwrack of faith and a good conscience and so come under condemnation , for they were delivered to satan that they might learn not to blaspheme , some are already turned aside after satan , this thou knowest that all they that are in asia be turned away from me , of whom is phyletus and hermogenes , who concerning the truth have erred , saying that the resurrection is past already , and overthrow the faith of some , viz. hymenues and phyletus , but they that do believe and do continue according to the text shall not come into condemnation . your second place is 1 john 2.19 . the words are these , they went out from us , but they were not of us for if they had been of us , they would no doubt have continued with us , but they went out from us that they might be made manifest that they were not all of us . what doth this text prove that believers cannot fall away ? or doth it prove that some have fallen away ? sure it rather proves the latter then the former , for they were with them and they did go out from them . but it may be objected , that they never were of them , and therefore they went out from them , so that they fell not from the faith but from a seeming faith . i answer , that they never were of them the text doth not say for then they would never have been with them . again , when they went out from them they were not of them i grant , but that they never were of them i deny , those that depart from the faith are not of those that keep the faith : they that go from the churches are not of them that continue with the churches , but they have received another spirit , viz the spirit of antichrist , and therfore they go out from them that are of the spirit of christ : but that they never were of them , is more then the text will prove : the apostle telleth them in verse 18. that there are many antichrists , they saith he went out from us ▪ viz. those antichrists , according to the apostle acts 20. also of your own selves shall men arise ( mark well ) of your own selves , those were of them , and they shall speak perverse things to draw disciples alter them , thus is this scripture found not sufficient to prove that which it is brought for . your last place alleged is 2 john 2. the words are these , for the truths sake which abideth in us , and shall be in us for ever . i answer , the truth will abide with those that do abide in it i grant , but some do erre from the truth , therefore saints must beware least being lead away with the error of the wicked , they fall from their own stedfastnesse , but if they abide in the truth , the truth shall make them free : so that you may see that if they abide in that truth , that truth will abide with them for ever , and not otherwise : and therefore the apostle exhorts the elect lady , looke to your selfe ( saith he ) that we loose not the things that we have wrought , but that we receive a full reward , whosoever transgresseth and abideth not in the doctrine of christ hath not god ; he that abides in the doctrine of christ hath both the father and the son , thus may we plainly see that the truths abiding with us , is upon condition of our abiding in it ? thus have you these arguments all weighed in the ballance of the sanctuary , and found too light to prove the affirmation . the absurdities that do naturally flow from the doctrine of impossibility , for believers to fall totally and finally from grace . if believers cannot fall away then there is no use absurd . 1 of feeding ministers , as pastors , and elders and teachers , whose work is to take the oversight of the flock to feed them , to take heed of them ; now this is altogether uselesse if they cannot fall away : if they must be fed , it imports they cannot live without feeding , but will starve and dy , if they must be overseen , and heed taken of them , it imports they may stray and be drawn away : they must feed the flock and take heed of it because of wolves , which are mortal enemies to sheep ; now if sheep cannot be destroyed by wolves , that is , cannot be seduced , nor drawn away , nor fal , then there is no use of the shepheard , he may be spared . if believers cannot fall away , then as the feeder absurd . 2 is useless , so is his food also , i mean the growing word , and gospel ordinances , and duties , as breaking of bread , church assembling , and communion , which we are commanded not to forsake , but to desire after , as new born babes desire the sincere milk of the word , that they may grow thereby , now if believers cannot fall what need is there or what use can we make of it , what serves it for ? establish us it cannot , for we cannot fall , we are established from the beginning , dy we cannot , what use of food ? overcome we cannot be , what use of strengthning ? thus then may we say in vain have we served god : and what profit is it that we have kept his ordinances , and that we have walked mournfully before the lord of hosts if believers cannot fall away ? absurd . 3 if believers cannot fall away , then is a great part of the scripture uselesse unto them , as take heed , stand fast , beware , and such like saying , which are very plentiful in the scriptures : and so likewise the many exhortations used by christ and his apostles to watchfulnesse , to sobriety , to prayer , to stability , which are very plentiful in the scripture , what use are these and such like places to us ? what should we take heed , watch beware , take care to stand fast in the faith ? for 1 cor. 16.13.14 . if we cannot fall what do they serve for ? why do we read them ? what do they teach us , must we take heed and beware , and no danger neer us ? nor can come to us ? must we watch and no enemy to approach us ? must we arme our selves , when none can overcome us ? if it be impossible to fal there is no need of all this , these duties are out of date , it is enough for them to do these things that may fall , but as for them that cannot they are uselesse unto them . absurd . 4 if believers cannot fall away , then is the express sayings of the spirit contradicted , which saith in the latter daies some shall depart from the faith 1 tim. 4.1 . if believers cannot fall away , it opens a gap absurd . 5 to lukewarmnesse , to prophanenesse , to neglect of duty , as of hearing , reading , praying , close-walking , watchfulnesse , fruitfulnesse and the like : for if believers cannot fall , why should any of these things be done ? for such as cannot possibly fall , need not pray , hear , need not read , nor watch &c. nor do any of these things , they are sure to stand : finne cannot seperate them , nor nothing , let them do what they will , delight in the law of god , or not delight in it all is alike case if it be true that believers cannot fall away it hardens and incourages loose professors in absurd . 6 their loose walking in the profession of the gospel , for if they that once believed cannot fal away they will be hardned , and incouraged to go on , why say they , once in christ and ever in christ , it is impossible that i , which once believed should fall away , let me do what i will , nothing can seperate me from christ , god is not bound to ordinances , nor to this way , or that way , he will keep me although i do not walk so strictly as i have done , or as others do , and therefore what need i care for church fellowship , or hearing , or any of these things ? thus may loose professors be incouraged , and imboldn'd in their loose way by this doctrine of imposibility of falling away from grace . it hardneth loose professors and disorderly absurd . 7 walkers against reprehension , and admonitions of their rulers , and their brethren , and hardens them against the danger laid before them for their so doing , and the judgements and severity of god against them that so do : for if believers cannot fall from grace , then may they slight reprehensions , and say , take no care for me , i know i shal never fal totally , and finally , therefore tell not me of the danger that is , i know none there is , no severity in god against me , for my sins are pardon'd and shall never be laid to my charge , god will not enter into judgement with me , say you what you will : thus may disorderly persons be hardned against reprehensions , if believers cannot fall from grace . absurd . 8 it hardeneth them also against church censures that are sentenced for their impenitency , for what will they say , what need i matter your censures ? though you excommunicate me , and cast me out from you , yet i know god will not , for he will not forsake me , i shall not be seperated from him , for nothing can do that . thus doth this doctrine of impossibility of falling from grace harden impenitent siners against church censures which are ratifyed in heaven , mat. 18.18 . by christ himself . absurd . 9 it gives satan an advantage against believers , when he tempts them to sin he can back it with this encouragement , viz. it is impossible to fall , with this bait he deceived eve , and the serpent said unto the woman ye shall not surely dy , and thus he deceived her ; so it is impossible to fal , may he say , therefore eate , take delight , seek after pleasure and profit , take thy fill , walk not so precisely , satisfie thy self with this lust , or that lust , for thou canst not fall from grace . it rendereth believers uncapable of withstanding absur. 10 satan in his temptations , for who more uncapable of withstanding a potent enemy then he that supposes himself to be secure , and that he cannot be prevailed against ? his enemy then will take him at unawares , and overcome him : so they that suppose that they cannot fall , may grow secure and so uncapable of withstanding satan when he assaults them at unawares , and so may be overcome immediatly by him . it renders them uncapable of suffering persecution absur. 11 likewise for the name of christ , for what should they suffer reproaches , imprisonments or any such thing , for , seeing nothing can seperate them from christ , no not sin ( as is affirmed ) what if i should ( may some say ) conform a little to men and so keep my self out of trouble ? i know i shall not be seperated from christ , that is impossible that i that have once believed should fall away . thus may satan get in a litle at first , and so by degrees take full possession . it is a let to fruitfulnesse , for if believers cannot absur. 12 fall from grace , what need they endeavour after fruitfulnesse or good works ? what may the rich man say ? i will keep my money , what need i be so rich in good works ? i know i cannot fall away , nothing can seperate me from christ : thus may it obstruct fruitfulnesse . it opens a gap to all licentiousnesse : for if absur. 13 believers cannot fall away , what loosenesse is it they may not run into ? what need they watch , pray , hear , or doe any thing ? let us eat and absurd . 13 drink for to morrow we shall die : what matter for following peace and holinesse ? what matter for abstaining from fleshly lusts , or for cleansing our selves from filthinesse of flesh and spirit ? they cannot fall , nothing can seperate them from christ ? no not sin , being once in christ , if this doctrine of impossibility of falling from grace be true . thus may it be easily seen that this doctrine which is so contended for , with so much pretended strength , is not gods holy mind ; but an opinion taken up and endeavoured to be maintained but cannot by written verity ; let it therefore be weighed in the ballance and it will be found too light , how it can be cleared from these absurdities laid down i know not , which are very dangerous , and is indeed that which will destroy and dissolve the very life of a christians warfare and pilgrimage , which all that wil go to bliss must passe thorow with fear and trembling , with stedfast faith , with patience , with watchfulnesse , with sobriety , with taking heed , with being beware of men , of false prophets , seducers , little foxes , wolves in sheeps cloathing , grievious wolves ; perverse speakers , false teachers and such like ; for sure we are fallen into the perilous times , when men shall be lovers of themselves more then lovers of god , therefore we have need to take to us the whole armour of god that we may be able to withstand in the evil day , and having done all to stand . now these arguments being answered , and the absurdities of that doctrine shewn , it remains for me to betake myself to my proposition as it was then stated by me : but denied by the other at our conference . thirteen reasons by which it s plainly proved that believers in christ may fall from grace . my first reason is because they are commanded to take heed . the apostles of christ were truly believing reason 1 men , and yet our lord saith unto them , take heed that no man deceive you ; and the reason is , because many false christs shall come in his name , saying , i am christ , and shall deceive many , therefore take you heed that no man deceive you : take yee heed , watch and pray , for ye know not when the time is : take heed to your selves least at any time your hearts he overcharged with surfeting and drunkenness , and cares of this life , and so that day come upon you unawares . these sayings doe plainly teach us that they might be deceived by false christs , and be overcome by suffering , if they did not take heed unto themselves : or else needlesse were these sayings ; for if they could not be deceived and so fall , they had no need to take heed ? where there is no danger there needs no caution : these scriptures with many others of like import , may be crossed out of our bibles if there be no danger of falling from the faith ; christ tels his disciples that they are the salt of the earth , but if the salt have lost its savour , wherewith shall it be salted , it is thenceforth good for nothing but to be cast out and trodden under foot of men . now were it not an absolute contradicting of christ to say , we cannot lose our favour , its impossible we should , and a making of his words impertinent , his cautions uselesse ? again , the apostle gives the like cautions to the churches , take heed brethren , least there be in any of you an evil heart of unbelief in departing from the living god : but exhorting one another daily while it s called to day , least any of you be hardned through the deceitfulnesse of sin . they must take heed , or else there may be in them an evil heart of unbelief in departing from the living god ; and therefore they must exhort one another , least they be hardned &c. looking diligently least any man fail of the grace of god ; least any root of bitternesse spring up and trouble you , and thereby many be defiled , least there should be any fornicators or prophane persons as esau , who for one morsel of meat sold his birth-right . it seems saints may fall from grace and become prophane persons , fell their birth-rights , &c. therefore believers in christ may fall away . the second reason is , because the scripture reason . 2 fore-telleth , that many shall be deceived , and drawn away by men speaking perverse things , and made merchandize of by false teachers , even those that have obtained like precious faith , and therefore saith he unto them , beware least also ye being led away by the error of the wicked , fall from your own stedfastnesse , again , beware least any man spoil you through philosophy and vain deceit , after the traditions of men , after the rudiments of the world , and not after christ , let no man beguile you &c. and again , behold i come quickly , hold fast that which thou hast let no man take thy crown : all which teacheth us , that believers may fall away if they do not take heed , beware and stand fast &c. and that the scripture did fore-see that some should fall , be spoiled , and deceived , through their not taking heed , therefore believers in christ may fall away . the third reason is , because some have fallen reason 3 away from the faith , paul exhorts timothy to war a good warfare , holding faith and a good conscience , which some have put away , concerning faith , have made shipwrack , of whom is hemeneus and alexander . but some may say , that faith they fell from was not a true faith but a seeming faith . i answer if that were so , paul did hemeneus and alexander great wrong , for he delivered them to satan , now if they did but seem to have faith , but had no true faith , then when they fell they were better then when they stood , because when they stood they seemed to be what they were not , but when they fell they appeared to be what indeed they were , now if paul delivered them to satan for falling from a seeming faith , he surely did them wrong , viz. they were delivered to satan for dealing plainly , which they did when they fell , but were dissemblers when they stood at the best , if they had but a seeming faith , which is none , & how they could make shipwrack of that they never had is a paradox to me . again , it was a true faith , no seeming faith , because that which they made shipwrack of , the same he exhorts timothy to hold , holding faith and a good conscience , which some having put away , &c. so that the same faith the one must hold ( which cannot be denyed but it was a true faith ) that the other put away : which if the same , it must needs be as true , therefore no seeming faith . again , they that fall from the faith , are said to depart from the living god : now it is contrary to all reason to say , they do depart from him , who never were with him : and that which brings persons to god can be no seeming faith but a true faith , see heb. 10.22 . therefore that faith that is fallen from in departing from the living god , must be a true faith . again , that faith which is accompanied with a good conscience is a true faith . but the faith which hemeneus and alexander made shipwrack of was accompanied with a good conscience ( holding faith and a good conscience which some having put away , viz. faith and a good conscience . ) therefore that faith which they put away was a true faith . the fourth reason is , because we are commanded , reason 4 not to be high minded , but to fear ( saith the spirit ) because of unbelief they were broken off ; and thou stands by faith , be not highminded , but fear , and the reason is , because if god spared not the natural branches , take heed least he spare not thee , we must fear : why what is the matter ? what need we fear if we cannot fall ? what need we take heed if there be no danger ? but there is need & therfore danger , for we stand by faith , and if we let go our faith , as we may , we let go all ; god will spare us no more then he did the natural branches : let us labour therefore to enter into that rest , least any man fall after the same example of unbelief ; therfore believers in christ may fall away the fift reason is because the spirit saith expressely reason 5 that in the latter daies some shall depart from the faith , giving heed to seducing spirits and doctrine of devils , speaking lyes in hypocrysie , have their conscience feared with a hot iron , therefore believers in christ may fall away . the sixth reason is , because perseverance hath reason 6 the promise of the crown as a condition of it , now if believers cannot fall , perseverance cannot be a condition of happinesse , because that which is a condition by which we obtain the thing promis'd or do not obtain it : may be done or not done : now that it is a condition is plain in scripture , be thou faithful unto death , and i wil give thee a crown of life , to him that overcomes will i give to eat of the hidden manna , and will give him a white stone , and in the stone a new name written which no man knoweth , saving he that receiveth it , v. 17. and he that overcommeth and keeps my works unto the end , to him will i give power over the nations , and he shall rule them with a rod of iron , as a vessel of a potter shall they be broken to shivers , even as i received of my father , and i will give him the morning star . again further , it is a condition of happinesse , as these places prove : for we are made partakers of christ if we hold the beginning of our confidence stedfast to the end , christ will present us holy , unblameable and unreproveable , if we continue in the faith , behold ( saith the apostle paul ) therefore the goodnesse and severity of god , to them as fell severity , but towards thee goodnesse if thou continue in his goodnesse , otherwise thou also shalt be cut off : ( mark well ) it is on condition of continuance , it is if we continue otherwise we also shall be cut off , god will be as severe to us , if we continue not , as he was to them , viz. israel , who fell from him , therfore believers in christ may fall away . reason . 7 the seventh reason is , because the lord threatneth sore punishment in case of non-continuance , which if there were no such thing as falling from grace , how could punishment be threatned ? for where there can be no offence there can be no punishment , because punishments are threatned where there are offences committed , or at least may be : that punishments are threatned in this case consider these places , for if we sin willfully after that we have received the knowledge of the truth , their remains no more sacrifice for sins , but a certain fearful looking for of judgement , and firy indignation , which shal devour the adversaries . again , peter saith that the latter end ( of men that are intangled and overcome of the world again , that have once escaped , through the knowledge of jeus christ ) is worse with them then the begining . for it had been better for them not to have known the way of righteousnesse , then after they have known it , to turn from the holy commandments delivered unto them . now if there be no possibility of comming to the worst estate by falling from the commandments , and being over come , then could not this be threatned as before : therefore believers in christ may fall and become culpable of judgement , and firey indignation , and come into a worse estate then ever they would have been in , had they never known him . the eighth reason is , because the lord complains reason 8 of his people for forsaking him the fountain of living waters , now doth god take up a complaint because of this , and is there no such thing , did they not forsake him : and yet doth he say they did ? shall we give god the ly ? no god forbid ● let god be true and ever man a lyar , therfore believers in christ may fal away . the ninth reason is , because trees may dy reason 9 that had life , viz. men that were quickned by the lord may become dead by turning the grace of god into wantonnesse , or laciviousnesse , of these jude speaks of , these are spots in your feasts of charity , they feast with you feeding themselves without fear , clouds they are without water , caried about with winds , trees whose fruit withereth , without fruit , twice dead , plucked up by the roots , these were twice dead , and therfore twice alive , for it cannot be said that any thing can dy that vvas not alive , these therefore were dead in sinnes , and made alive in christ , and dyed again , twice dead , and so fall totally and finally , for they are plucked up by the roots : now we know when trees are plucked up by the roots they die , and cannot have life in them again , but are fit for burning : therefore believers in christ may fall away . reason 10 the tenth reason is , because branches in the vine may be taken away , viz. men united to christ , as the branches are to the vine , may be taken away or disunited , because they die or bear no fruit : i am the vine ( saith christ ) and my father is the husbandman , every branch in me that beareth not fruit , he taketh away : therefore saith he , continue in my love , and least they should not know how , he saith , if ye keep my commandments ye shall abide in my love , even as i have kept my fathers commandments and abide in his love : therefore believers in christ may fall away , be cut off , die , bear no fruit , &c. reason 11 the eleventh reason is , because they that have obtained like precious faith , must give diligence to make their calling and election sure : it followes then , that believers may fall , even such as have precious faith ; and that their calling and election is not sure , without their giving dilligence to make it so : therefore believers in christ may fall away . the twelfth reason is , because believers , chosen reason 12 persons , are exhorted to put on the whole armour of god , that they may be able to stand against the wiles of the divel : now we know that when men arme themselves , it is because of some enemy , yea and such an enemy as may overcome them , slay them , spoile them , vanquish them , &c. therefore they must stand fast , quit themselves like men , be strong : now if believers cannot fall from the faith , nor be overcome , they have no need of armour , if the divels wiles cannot prevail they need not arm themselves : but they must take to them the whole armour of god : therefore believers in christ may fall away . the thirteenth reason is ▪ because men that have their names written in the book of life and their reason 13 part in the holy city , which none but believers have , may by transgression have their names blotted out , and their part taken away out of the city : for i testifie unto every man that heareth the words of the prophecy of this book , if any man shall adde unto these things , god shall adde the plagues that are written in this book , and if any man shall take away from the words : of the book of this prophesie , god shall take away his part out of the book of life , and out of the holy city , and from the things that are written in this book : thus men whose names are written in the book of life may have their name blotted out , and their part taken out of the holy city , that do sin wilfully , but those that overcome , christ will not blot their names out of the book of life , but will confesse them before his father , and before his angels , therefore believers may fall away . i leave these reasons to the serious and unbiased reader to weigh in the ballance of the sanctuary . i shal now come to shew the use and profitablenesse of this doctrine of perseverance , or the possibility that saints stand in to be deceived and so fall if they do not take heed , use the means , strive and labour after the obtaining the crown , which they cannot have if they do not fight the good fight and finish their course , keep the faith to the end , as saith the spirit , be thou faithful unto death , and i will give thee the crown of life , which god will give unto all them , that so do , and love his appearing . the profitable uses that flow from this doctrine , that t is possible for the saints to fall finally , if they take not heed . it teacheth the saints to be watchfull over vse 1 themselves , their words , thoughts and actions , least they should be over taken ; this duty is much urged in scripture , watch therefore , for you know not the day nor the hour wherein the son of man cometh : watch and pray that you fall not into temptation : watch ye , stand fast in the faith , be strong : therefore let us not sleep as do others , but watch and be sober . so paul exhorteth timothy : but watch thou , in all things indure affliction : in this duty were the saints much exercised : the prophet habakkuk saith , i will stand upon my watch and set me upon the tower , and will watch to see what he will say unto me , and what i shall answer , when i am reproved : so was that gracious soul the prophet david exercised , when he said , my soul waiteth for the lord , more then they that watch for the morning , i say , more then they that watch for the morning : there is a blessedness annexed to this duty of watchfulness , they are reckoned amongst the blessed ones that shall inherit the earth : behold i come as a theef , blessed is he that watcheth , and keepeth his garments lest he walk naked , and they see his shame : but in the neglect of this duty there may be great losse . be watchfull , and strengthen the things that remain , that are ready to die , &c. if therefore thou wilt not watch , i will come on thee as a theef , and thou shalt not know what houre i will come upon thee : by this we may see how necessary this duty is , and likewise how it flowes from the aforesaid doctrine as a streame from the fountain : for we must watch , because we have an adversarie that seeks to devour us , be sober , be vigilent because your adversary the devil , as a roaring lion , walketh about seeking whom he may devour . le ts consider what need the servants of christ have to watch , to take heed , and to beware ; their enemies are many and great , as the devil a potent adversarie , and his baits very deceiving , as the world , and the pleasures thereof , when he tempted christ our beloved lord , what was his baits ? why the world , all this will i give thee , saith he , if thou wilt fall down and worship me . if i should inquire into the experience of the servants of christ , they would tell me , that the adversary of their peace layeth this bait before them also , suggesting unto them , and setting before them the glory , riches , greatnesse , and honor of the world saying , if thou forsake this way of religion thou art in , which thou mayest do , and yet go to heaven , * saith he , then friends will cleave to thee , the world will love thee , whereas now they despise thee , then wilt thou be in the way of profiting thy self by thy trade , and make the best of it , though by lying and dissembling a little , saying to the selller it is nought , but when he is gone thou praiseth it , and by this means mayest thou become rich , and so have many friends , and be in repute and in the way of preferment , and come to places of honour in the world , and be called of men rabby ; thou art a fool to dote upon this dispised way of religion thus as thou doest , and be made a scorn and a derision of all : do not so , thou maiest delight thy self in pleasures , and fleshly lusts too , and spend thy time merily while thou art here &c. with these and such like temptations , doth satan assault christs servants , as he did him : what need then have they to stand upon their watch , and to set themselves upon their watch tower least they be catched by these baits , and so be overcome by him ? therefore , saith the apostle , put on the whole armour of god that ye may be able to stand against the wiles of the devil , and again , above all taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked . what need have they then to pray alwaies , watching thereunto with all perseverance ; seeing they have to deal with so potent an adversary , which otherwise may overcome them ? what need have the servants of christ to watch over their words and consider what they speak , seeing evill communication corrupts good manners , and seeing likewise that he that bridleth not his tongue his religion is vain ? therfore david desired the lord to set a watch before his mouth , and to keep the door of his lips . again , what need have the servants of christ to set a watch over their thoughts also , seeing lust when it is conceived it brings forth sin , and sin when it is finished brings forth death ? therfore saith david , i hate vain thoughts ; but i love thy law : suffer not thy thoughts then to runne after vanity , thou seest there is danger in it : but make this good use ( thou knowing there is danger ) of this truth , let it teach thee to stand upon thy watch , as our lord saith , what i say unto you , i say unto all men , watch . vse . 2 it teacheth us to run with patience the race that is set before us , because it is not for a time that we must run , or part of the way : but it must be the whole race to the end , till death , and the like : therefore the apostle saith , let patience have her perfect work ; we desire that every one of you do shew the same diligence to the full assurence of hope unto the end , that ye be not sloathfull , but followers of them , who through faith and patience inherit the promise : the many reproaches , temptations , afflictions , sufferings , persecutions , imprisonments , yea and death it self , which they that will live godly in christ jesus are liable to suffer , and to passe through here , for the testimony of christ must be endued with patience , thou therefore endure hardnesse as a good souldier of jesus christ , these things must be indured if we will have the crown , and that to the end too ; for he that endureth to the end , shall be saved : if we faint in our minds and cast of our confidence and so cast of christ because of the crosse , we shall not reap , let us not be weary of well doing , for in due season we shall reap if we faint not ; if we suffer for christ with patience , and indure the cross , and despise the shame as he did , we shall be glorifyed with him , but if in our sufferings we are overcome and do deny him , he also will deny us , therfore let us consider him that suffered such contradictions of sinners , least we be wearied and faint in our minds , and take ( as the apostle of our lord saith ) my brethren , the prophets , who have spoken in the name of the lord , for an example of suffering , affliction , and of patience ; if we do not add patience to our faith , we may faint under our burden : let this truth therfore teach the servants of the lord to suffer afflictions with patience , knowing that we shall not reap if we faint : it is not sufficient that we be faithful for a year nor years , it must be unto death , if we will receive the crown of life : we have therefore need of patience that after we have done the will of god , we may receive the promise , but if we shall say in our hearts : the lord delaies his comming , and shall begin to beat the man servants and maydens , and to eat and drink and to be drunken , the lord will come in a day we look not for him , and at an hour when we are not aware , and will cut us a sunder , and appoint us our portion with unbelievers , therefore let us be patient stablished in our hearts , for the comming of the lord draweth nigh . it teaches the servants of the lord to walk vse 3 humbly with their god , fearing , and not high minded , they knowing that god resisteth the proud , but he gives grace to the humble : god will as it were set himself against the proud man whosoever he be , surely he scorneth the scorner : but he giveth grace to the lowly , we must not be high minded , but fear , for this cause , for he spared not the natural branches , therefore take heed , lest he spare not thee : we must learn of christ to be of a meek and lowly spirit , put on humblenesse , of mind , meekness , long suffering & be clothed with humility as with a garment , therefore paul , that faithful servant of the lord , humbled himself : i saith he , keep under my body , and bring it into subjection , lest that by any means , when i have preached to others , i my self should be a cast away . this servant of the lord knew full well if he did not keep himself low and humble , but give way to the flesh , and the justs thereof , he might miscarry , be a cast away : wherefore he ▪ stirred up the servants of the lord to cloth themselves with this comly ornament which becomes believing men , let nothing be done through strife , or vain glory , but in lowlinesse of mind , let each esteem others better then themselves : and this he strives to fasten upon them from the graciousnesse and never to be forgotten example of our dear lord , who though he was equall with god , yet he left that glory and humbled himself , for our sakes , and became obedient to death , that we might live : and therefore we must be humble , else god will not exalt us , god will not dwel with a proud person , but he will dwell with him that is of a contrite and humble spirit ; he hath shewed thee oh man , what is good , and what the lord requires of thee , but to do justly , and to love mercy , and to walk humbly with god . it teaches the servants of the lord to give diligence vse 4 to make their calling and election sure , and to work out their salvation with fear and trembling , because otherwise they may become unfruitful and barren , and so be taken away from the vine ; they must therefore give diligence to make their caling and election sure , for if they so do they shall never fall ; they must work , the lord doth require it , and work out their salvation too with fear & trembling , for to such the lord hath promised his presence , thou meetest him that rejoiceth and worketh righteousnesse , those that remember thee in thy wayes : god doth expect that his people should be a willing people : a people fruitful : a people giving all dilligence to add to their faith vertue : and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godlinesse , and to godlinesse brotherly kindnesse , and to brotherly kindnesse charity , thus doing , ye shall neither be barren nor unfruitfull in the knowledge of our lord jesus christ : but he that lacketh these things , is blind , and cannot see a far off , and hath forgotten that he was purged from his old sins : but let the servants of the lord do so , and they shall never fall viz. give diligence to make their calling and election sure , by giving dilligence to add these to their faith , &c. it teacheth them to esteem highly of the ministry vse 5 of christ , and so consequently of his ministers , who are set over them as their feeders , knowing that without they are fed , they may pine and and so die , this is a duty that the lord doth enjoin his people to do , and we beseech you brethren to know them which labour among you , and are over you in the lord , and admonish you , and esteem them very highly in love , for their works sake &c. this it teaches saints to do , and joyfully to receive from them that food , that is appointed for their spiritual nourishment and growth , and not to slight their profitable admonitions , which tend to the taking away any infection that may arise in them ; which if not prevented in time may grow to a consumption , and so instead of thriving under the ministry , they pine and wast , and so at last die , ( not ) for want of food , but because of an infection that may hinder the concoction , and so the food become unprofitable unto them ; which may be occasioned by their slighting them that are over them in the lord , viz. by slighting their labour and admonitions , and therefore the hebrew saints were put upon this duty , remember them which have the rule over you who have spoke unto you the word of god , whose faith follow , considering the end of their conversation ; and again , obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account , that they may do it with joy , and not with grief ; for that is unprofitable for you &c. vse 6 it teacheth the servants of the lord to set a high estimation on the word of god ▪ they knowing that to be sincere milk by which they must be fed and grow , the good servant of the lord the prophet david , did highly esteem of the word of the lord : saith he , princes have persecuted me without cause : but my heart standeth in awe of thy word , i rejoice at thy word , as one that findeth great spoil : again , mine eyes prevent the night watches , that i might meditate in thy word : so likewise the prophet jeremiah , thy words were found , and i did eat them , and thy words were unto me the joy and rejoicing of my heart &c. to this duty the apostle of our lord doth presse believers , wherefore laie apart all filthinesse and superfluity of naughtinesse , and receive with meeknesse the ingraffed word which is able to save your souls ; how sweet are thy words unto my tast : saith david , thus to do doth this truth teach us , because whoso despiseth the word shall be destroyed : but he that feareth the commandements shall be rawarded ; and again , wherefore thus saith the holy one of israel , because ye have dispised this word , and trust in oppression , and perversenesse , and stay thereon , therefore this iniquity shall be to you as a breach ready to fall , swelling out in a high wall , whose breaking commeth suddenly at an instant , for all those things hath mine hand made , and all those things have been , saith the lord : but to this man will i look , even to him that is pure , and of a contrite spirit and trembleth at my word : the lord is pleased to make gracious promises to such as highly esteem of his word , but if we despise it we shall be destroyed : oh how precious is the word of the lord ? how should it then be disgested and received into our very hearts as our food , our councel , our light our lanthorn lest it be despised , so we pine , starve , dy and be destroyed . it teacheth the servants of christ to esteem vse 7 highly of gospel ordinances of the precious institutions of their precious lord , because they know that they are the conveyances in which god is pleased to convey himself unto them , and because without their obedience unto and faithfull walking in them they are in unspeakable danger of falling to destruction , therefore saith the apostle john , whosoever transgresseth and abideth not in the doctrine of christ hath not god , he that abideth in the doctrine of christ , hath both the father and the son : again christ saith , if ye keep my commandements , ye shall abide in my love &c. he that hath my commandments and keepeth them , he it is that loveth me , he that keepeth my sayings , &c. the servants of christ then must highly esteem of christs sayings , doctrines , commandements &c. for so did they of old , the proud have forged a ly against me : but i will keep thy precepts with my whole heart , their heart is as fat as grease , but i delight in thy law ; the law of thy mouth is better to me then thousonds of gold and silver : and again , o how thy commandements have made me wiser then al my teachers , for thy testimonies are my meditations : i understand more then the antients , because i keep thy precepts : here may we see how this servant of the lord did esteem of the precepts of the lord and likewise what profit he received by his so doing ; what a sad estate , and condition are they in that set light by ordinances that cast them behind them and break the commandements of the lord and teach men so to do ! the lord christ will make as little account of them one day , for he saith , why call you me lord lord and do not the things that i say ? as if christ should say you call me lord , but why do you so ? how am i your lord , and you keep not my sayings ? if i were your lord you would keep my words , my commandements , you would set an high esteem of my ordinances , and the like , how many is there at this day that call christ lord , and yet have no love to his testimonies ? how many that have owned christ in his institutions , and yet have transgressed and abide not in his doctrine but slight his ordinances saying they are low things , as if they were too high to submit to them , or having submitted to them were grown too high to continue in them ? and yet they call him lord , the apostle paul prais'd the corinthians for keeping the ordinances as he had delivered them unto them ▪ let this use be made therefore of this truth seeing if we transgresse and abide not in the doctrine of christ we have not god . it teacheth the servants of the lord to continue vse 8 instant in prayer praying fervently because otherwise they may enter into temptation and so be in danger of being overcome : therefore saith christ watch and pray that ye enter not into temptation ; so christ taught his disciples to pray , lead us not into temptation . again take ye heed watch and pray for ye know not when the time is , to this duty we are exhorted by the apostles of christ , to be instant in prayer , without ceasing , is any afflicted , let him pray , continue in prayer , and watch in the same with thanksgiving , be ye therefore sober , watch unto prayer : and he spake a parable unto them to this end , that men ought alwais to pray , & not to faint , the good lord will be sought unto for strength against temptations , prayer is one of the weapons which we must overcome temptations withall , and overcome satan , yea and prevail with god , through bis dear son , for supplies of grace , that we may be able to stand against our enemies in the day of tryal and adversity : let us therefore learn this good lessen , to be instant in prayer : for god is a god hearing prayer , and will answer while we are yet speaking , and what soever we ask in his sons name , he will give it unto us , if we abide in him , and his word abide in us . vse 9 it teacheth the servants of the lord to be constant in hearing , and in reading the scriptures , and to meditate in the law of the lord they knowing that it is a means by which they shal be strengthned , fed and refreshed , and without which they may grow feeble , therefore saith the wisdome of god , now therefore hearken to me o ye children , for blessed are they that keep my waies : hear instruction , and be wise and refuse it not , blessed is the man that heareth me , watching dayly at my gates , waiting at the posts of my dores : a wise man will hear and increase learning , be more ready to hear then to give the sacrifice of fools , for they consider not that they do evil , hear and your soul shall live : again , be swift to hear and slow to speak , slow to wrath : thus doth this truth teach us to hear constantly , yea so to hear as to do what the the will of god is : for otherwies we deceive our selves ; it is not the hearer of the law which is justifyed , but the doer , therefore saith christ , he that heareth these sayings of mine and doth them , i will liken him to a wiseman &c. but if we refuse to hear , god will send a famine , not a famine of bread nor of thirst , but of hearing the word of the lord : how doth it then behove the servants of christ to be diligent hearers of the word in these daies of plenty , and to walk thankfully towards god in all well pleasing , least he should deprive them of so great , rich and unspeakable a mercy ? it obligeth and incourageth the servants of the vse 10 lord to suffer persecution constantly for the testimony of christ , they knowing that if they suffer they shall be glorifyed with him , but if they deny him ; he will also deny them , this is that which the word of god doth much mind us of , viz. that they must suffer persecution , fear none of these things which thou shalt suffer , behold the devill shall cast some of you into prison , that ye may be tryed , and ye shall have tribulation ten daies , be thou faithfull unto death , and i will give thee a crown of life . the lord , here gives a gracious encouragement , fear not , saith he , none of these things which thou shalt suffer , as if the lord should say , suffer thou must , but be thou faithfull unto death , and i will give thee a crown of life , thou shalt be rewarded with a sufficient recompence , for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternall weight of glory , what an incouragement is this now , not to forsake nor deny christ seeing there is a crown , an eternal weight of glory too , for them that are faithful unto death , and do not deny christ ; what would not a man suffer for a crown , for glory , for a kingdome ? who would forsake a crown of glory , a kingdome , an incorruptible one also , for the suffrings the light & momentary affliction that may be suffered here ? what is it for a man to gain the whole world and lose his own soul ? or what shall a man give in exchange for his soul ? therefore he that will save his life shall lose it , that is , he that to save his life here will deny christ , and not suffer for his sake , shall lose his life in that to come : therefore nothing will be our gain if we do not hold fast , but great will be our loss , viz. our souls our lives , a crown , a kingdome of glory : oh how should the servants of the lord be filling their hearts with the consideration of the excellency and glory of that kingdom , that they may hold fast that no man take their crown , knowing that the promise is to him that overcommeth . vse 11 it teacheth them to resist satan stedfastly , they knowing that he goeth about as a roaring lion seeking whom he may devour , and that he is an enemy that must be resisted , otherwise he may prevaile against them and overcome them : this may teach the servants of the lord to stand upon their guard , and to resist every temptation wherewith he doth indeavour to surprize them , and narrowly to watch against his suggestions , for they are to give no place to the devill , but to learn with the apostle not to be ignorant of his devises , that so having on the whole armor of god they may be able to quench his fiery darts by resisting of him with stedfast faith , seeing else they may be overcome by him , and catched in his snares , like the silly bird , who is catched in the net of the fowler . it teacheth them to mortifie the deeds of the vse 12 flesh , they knowing that that is also an enemy to them , to which duty we are exhorted , mortifie your members that are upon the earth , for if ye live after the flesh ye shall dy : but if ye through the spirit do mortifie the deeds of the body , ye shall live ; the servants of christ must not live after the flesh , they wil then come under condemnation , vers. 1. therefore the apostle paul kept under his body , and brought it under subjection ; and the reason was , lest he should be a cast away : the flesh and the lusts therof do make war against the soul , they must not be suffered to be predominant in the servants of christ , for they are stout warriers and will slay , if they be not slayed . it teacheth the servants of christ to follow after vse 13 peace and holinesse , knowing that without it no man shall ever see the lord , holyness becomming the house of the lord for ever , to this end was their redemption wrought that they should serve him in holinesse and righteousnesse all the daies of their life ; even so now yield your members servants unto righteousnesse unto holinesse , but now being made free from sin , and become servants to god , ye have your fruit unto holinesse , and the end everlasting life , for god hath not called us unto uncleannesse , but unto holinesse , without holinesse there is no sight of god , how then should the servants of christ labour after holiness , otherwise they are unlike god he is holy , holy , holy , holy is the lord , therefore they must be holy as he is holy , and he that hath this hope in him purifieth himself even as he is pure : therefore having these promises let us clense our selves from all filthynesse , both of flesh and spirit , perfecting holinesse in the fear of god , blessed are they that do his commandment that they may have right to the tree of life , and may enter in thorow the gates into the city : he that saith he is in him ought to walk even as he walked : now christ was holy , for such an high priest became us , who is holy , harmlesse ▪ undefiled , seperate from sinners , and made higher then the heavens , we must be holy , harmlesse , undefiled , seperate from sinners as he was , for we must walk as he walked ; therefore we are commanded to come out from amongst them and be seperate and touch no unclean thing , and have no fellowship with unfruitful works of darkness , but rather reprove them : to follow holinesse will bring peace to the conscience , glory to god , adorn truth , keep satan at a distance , strengthen the the things that remain , keep us in the love of god , make us appear to be trees of righteousnesse of the lords planting , that he might be glorified , but if we be not followers after holinesse we shall never see the lord in peace , but rather be of that number that desire the rocks to fall on them to hide them from the face of the lamb ; let the servants of the most high god look about them , it will be worth their while to make their calling and election sure , and to stand upon their watch tower , they have many enemies who lion-like go about seeking whom they may devour : what need have they to take to them the whole armour of god that they may be able to stand , and having done all to stand ? how should they esteem of them that are set over them , in the lord : and their faith follow considering the end of their conversion , how should they esteem of the word which is their milk , their light , their lanthorn , their sword , with which they must fight , and contend against all oppositions both of the devil and the flesh , the world , pleasures , profits , and preferments thereof , how should they make the word their councel in all their actions , and not dare to presume in any thing above what is written , least they be overtaken with the error of the wicked and so fall from their own stedfastnesse : how should they beware , and take heed of men , false christs , false prophets , and false teachers , how should they try the spirits whether they be of god or no , seeing many false christs , and prophets are already risen , which deceive and beguile the hearts of the simple : how should they meditate in the law of the lord , stand fast in the faith without wavering , remember god in his way , esteem of christs institutions or gospel ordinances , they are gods conveyances in which he doth convey himself unto them : how ought they to walk humbly with their god , and to indure affliction patiently , to deny themselves , take up their cross and follow christ , otherwise they cannot be his disciples : how should they be fervent in prayer without ceasing , least they enter into temptation ; to conclude , how should they follow after fruitfulnesse , holinesse , faith , vertue , knowledge , temperance , patience , godlynesse , brotherly kindnesse , charity , for if these things be in them and abound , they will make them that they shall neither be barren nor unfruitful in the knowledge of the lord jesus christ : but he that lacketh these things , is blind and cannot see afarr off , and hath forgotten that he was purged from his old sins ; wherefore the rather brethren give diligence to make your calling and election sure , for if ye do these things ye shall never fall , for so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our lord and saviour jesus christ . finis post-script . albeit it is most undeniably evident that we are now fallen into those last and most perillous times , wherein it was foreseen and accordingly foreshewn expressely by the spirit that some should depart from the faith 1 tim. 4 , 1. and we see it verified also by dayly experience men , sometimes eminent in religion , becoming lovers of themselves , and lovers of pleasures more then lovers of god , and strangely mannered in every respect according as t was foretold they should in the latter ages by paul 2 tim. 2.1 , 2. &c. yet i know this doctrine will not be received for truth by many : neverthelesse i have discharged my conscience as in the presence of god , that believers therby might be put in mind to hold fast that they have , the successe of which i leave to the lord . notes, typically marginal, from the original text notes for div a85704e-190 rev. 1.6 . 1 pet. 2.5 . chap. 1 4. rom. 8.17 . luke 12.32 . rom. 3.11 . 1 cor. 9.25 . notes for div a85704e-760 jer. 2.5 . zack . 13.1 . obj. ans. 2 pet. 2.17 . c gen. 6.3 . d jer. 12.13 2 chr. 15.2 . jer. 2.17 . es. 1.28 . arg. 5. answ . joh. 17.21 23. luke 23.24 . act. 2.39 . mat. 23.35 . mat. 27.25 . joh. 14.15.16 . arg. 6. answ . a 2 tim. 2.12 mat. 10.33 . b luke 12.8 . chap. 9 26. mar. 8.38 . rom. 8.39 . b) joh. 10.28 . 2 pet. 2 , 20. d) gal. 5.1 . e) rev. 17.26 . chap 3.5.12.21 . chap. 21.7 . chap. 2.10 . 7. arg. answ . h) 1 thess. 5 15. i rev. 14.4 . arg. 8. answ . heb. 41. vers . 11. 1 cor. 10.11 , 12. 1 pet. 5.8.9 . jam. 5.7 ▪ ch. 1.2 , 3 , 4. arg. 9. phil. 4.4 . rom. 11.20 , 21. 1 kin. 20.11 . 2 pet. 1.10 . 1 pet. 1.10 . 1 pet. 1.8 , 9. rom. 3.11 . rom. 2.7 . 10. argu. answer . col. 1.22.23 . jer. 17. esay 1.28 . arg 11. ans. esay . 50.2.56.1 . 1 pet. 1.5 . esay 51.2.2 , 3 , 4. jer. 17.23 . zach. 7.11.12 . arg. 12. answ . 2 pet. 1.9 . psal. 1.2.3 . jos. 1.8 . psal. 119 . 1.2.3-2.12 . jer. 17.8 . arg. 13. answ . rom. 11.25 26 , 27 , 28 , 29. obj. answ . joh. 6 66. 1 tim. 1 20 , ch. 5.15 . 2 tim. 1.15 , ch. 2.18 . obj. answ . 2 tim. 2.18 2 pet. 3.17 . joh. 8.32 . 2 joh. 8.9 . 1 pet. 5.2 . act. 20.28.30 . 1 pet. 2.2 . heb. 10.25 . mal. 3.14 . see mat. 24.4 , 5. act. 20.28 . heb. 3.17 . col. 2.8.17 . &c. rom. 11.21 . gen. 3 4 , 5. 1 tim. 6.17 rom. 11.12 phil. 2.12 . cor. 16.13 . heb. 10.36 . luk. 21.26 . 1 pet. 5.8 . heb , 3.12 . col. 2.8 . mat. 7.15 . cant. 2.15 . act. 20.29 . mat. 24.4 , 5. mark 13.33 . lu. 21.34 . mat. 5.13 . luk. 14.33 , 34 , 35. heb. 3 : 12 , 23. act. 20. heb. 12.15 , 16. mat. 24.5 . act. 10.29.30 . 2 pet. 2.1 , 2 3 . -1.1-3.17 . col. 2 8.18 rev. 3.11 . 2 tim. 2.15 17.18 . 1 tim. 5.15 . jer. 2.5 . com . 11.12.13 27 , 13 . -18 14 , 15 , 16 , 17. ro. 11.20.21 . heb. 4.11 . 1 tim. 4.1.2 . 2 thes. 2.3 . re. 2 , 10.17 . rev. 2.26.27 , 28.3.5 . heb. 3.12 , 13 , 14. col. 1.22 , 23. ro. 11.22 . heb 10.26 27 . -6.4 , 5 , 6. 2 pet. 2.20.21 . jer. 2 . 5.11.12.13.-17.13 . rom. 3.4 . ephes. 2.1.2 . jude 12. se 2 pet. 2.17 . jude 12 2 pet. 2.17 . heb. 6.7.8 . john 15 ▪ 2.9.10 . 2 pet. 1.1.10 . eph. 1.4 . — 6.11.12.13 cor. 16.13 . rev. 22.18 . exo. 32.32 . heb. ●0 . 26 . rev. 3.5 . rev. 2.10 . 2 tim. 4.8 . mat. 25.13 . mar. 13 33. mat. 26 41. eph 6.8 . col. 4.2 . 1 cor. 16.13 . 1 thes. 5.6 . 2 tim. 4.5 . hab. 2. 1. psalm 130.6 . re. 16.15 . 1. pet 5.8 . mat. 4 9. * the devill oft times perswades men notwithstanding they forsake the truth , they shall go to heaven . but beware of him for he is a lyar . joh 15.19 . pro. 14.20 . heb. 2.1 . eph. 6.11.16.18 . 1 cor. 15.33 . jam. 2.26 . psa. 144.3 . jam. 1.15 . ps. 133.133 marr 14.57 . heb. 12.1 . jam. 1.4 . he. 6.11.12 2 tim. 3.12 . mat. 24.13 gal. 6.9 . heb. 12.2 . 2 tim. 2.12 heb. 12.3 . jam. 5 , 10. rev. 2.10 . heb. 10 36. luk. 12.45.46 . jam. 5.8 . 1 pet. 5.6 . jam. 4.6 . prov. 3.34 rom. 11.20 mat. 11.29 . col. 3.12 . 1 pet. 5.5 . 1 cor. 9.27 eph. 2.3 . isa. 57.15 . mich. 6.8 . verse 4. 2 pet 2.10 . phil. 2.12 . joh. 15.2 . isa. 64.5 . 2 pet. 1.5.6 7.8 . 1 thess. 5.12.13 . heb. 13.7 . heb. 13.17 . 1 pet. 2.2 . psalm . 119 161.162 . ver. 148. jer. 15.16 . jam. 1.21 119.103 . prov. 13.13 isa. 30.12 . isa. 66.2.5 1 sam. 3.1 . 2 joh. 9. joh. 15 . 10.-14.21.24 psal. 119.70.72.77.78.79 . luke 6.46 . 1 cor. 11.2 2 joh. 6.9 . rom. 12.12 jam. 5 16. mat. 16 41. mat. 6.13 . mar. 13 33. mat. 24 42. 1 the . 5.17 . jam. 5.13 . col. 4.2 . luke 18.1 . ephes. 6.18 psal. 65.2 . dan. 9.21 . joh. 15.7 . prov 8.32 , 33 , 34. prov. 1.5 . eccles. 5.1 . esa. 55.3 . jam. 1.19 . jam. 1.22 . rom. 2.12 . mat. 7.24 . luke 6.47 . amos. 8.11 . 2 tim. 2.12 . rev. 2.10 . 2 cor. 4 17 luk. 12.13 . 1 co. 9.25 . mat. 16.26 rev. 3.11 — 2.17.26.27 28 . -3.5.2.21 — 21.7 . ephes. 4.27 col. 3.5 . rom. 8.13 . 1 cor. 9.27 1 pet. 2.11 . heb. 12.14 . psal. 93.5 luke 1.73 . ro. 6.19.22 1 thes. 4.7 . isay 6.3 . 1 joh. 3.3 . 2 cor. 7.1 . rev. 22.14 . joh. 2.6 . heb. 7.26 . 2 cor. 6.17 . rev. 18.4 . ephes. 5.11 . rev. 3.2 . jude 0.21 . isay 61.3 . rev. 6.16 . heb. 12.14 . 2 pet. 1.10 . heb. 2.1 , 2. 1 pet. 5.8 . ephes. 6.13 he. 13.7.17 1 pet. 2.2 . psal. 1.9.105 . eph. 6.17 . 2 pet. 2.17 . mat. 24 4.5 ▪ 2 pet. 2.1 . 1 joh. 4 . 1.-2.18 . psa. 119.78 1 co. 16.13 . isa. 64.5 . mich. 6 8. jam. 1.12 . mat. 10 38. 1 the . 5.17 . luk. 21.36 . mat. 26.41 . 2 pet. 1.5.6.7 , 8.9 , 10.11 . a christian womans experiences of the glorious working of gods free grace published for the edification of others, by katherine sutton. [sutton, katherine] 1663 approx. 128 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a62005 wing s6212 estc r221690 99832963 99832963 37438 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. a62005) transcribed from: (early english books online ; image set 37438) images scanned from microfilm: (early english books, 1641-1700 ; 2154:14) a christian womans experiences of the glorious working of gods free grace published for the edification of others, by katherine sutton. [sutton, katherine] knollys, hanserd, 1599?-1691. [4], 44 p. printed by henry goddæus, printer in the newstreet, at rotterdam : anno 1663. "to the courteous reader: signed: hanserd knollys. errata at foot of *2v. reproduction of the 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 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 grace (theology) -early works to 1800. 2007-07 tcp assigned for keying and markup 2007-08 apex covantage keyed and coded from proquest page images 2007-10 john pas sampled and proofread 2007-10 john pas text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a christian womans experiences of the glorious working of gods free grace . published for the edification of others , by katherine sutton . luk. 24 : 24. and they found it even so , as the vvomen had said . at rotterdam , printed by henry goddaeus , printer in the newstreet , anno 1663. courteous reader . when our lord and saviour jesus christ had fed many with a few loves , he commanded his disciples to gather up the fragments , that nothing he lost , iohn . 6. 12. and when god was pleased to poure out of his spirit upon some of his faithful servants in our generation , he had also some of his handmaides , who gathered up the crumes of that spiritual bread , which the lord blessed and distributed among his disciples : of which number this holy marron was one . now there are three arguments where by it may appear , that god would not have these fragments ( which she hath gathered into her basket ) to be lost , viz. first , because , god made them ( by his bl●ssing ) food to her soul in the gathering , and receiving them into her own heart , and also to the soules of several young virgins in her family , unto whom the lord made some of these crumes the bead of eternal life . secondly , because when she had lost the manuscript ( where in these and many other of her experiences were written ) in a sea storme wherein she suff●●ed shipwrack , yet god , who preserved her life , did also preserve these ●xperiences in her heart , where it seemeth they were written , not with ink but by his holy spirit . thirdly , because she bei●g presled in spirit to communicate them more publikely , the spirit of the lord did bring them ag●in to her remembrance , and she hath been made willing to publish them as her testimony and witness of the free grace , and fresh anoyntings of the lords spirit , whom he hath promised to poure forth upon his servants , and handmaides in the last dayes , ioel 2 : 28 , 29 , 31 , 32. now for as much as this little book is presented to thee , christian reader , as a basket full of fragments , be not offended with the broakenness of any matter , which thou mayest meet with in the reading thereof : considering , that god , who hath made them a blessing to others , may bless them unto thee . thou mayest take notice of three things in this little book , which i judge wo●thy of every christians observation , to wit , first , her extraordinary teachings of god by his holy spirit and word , when she could not enjoy the ordinary means of his own appointments . this godly woman ( after god hath begun the good work of grace in her soul ) would not loose any opportunity she could get either in publicke or private for her p●ecious so●l , but would often break thorrow some difficulties and , endure some hard , hips to enjoy such opportunities ; and this she did at that time , when many professors sleighted and neglected ( ogr●evous sin ! yea contemned the ministry of the word . now obs●rve , that a● she followed the lord , and waited upon him in the use of the means of grace , when she could enjoy it , so the lord was pleased ( of the exceeding riches of his free grace ) not onely to so her soul good by his p●esence and power therein : but also ( when she could n●t ●njoy the ( 〈◊〉 meme● of grace ) the lord waited to be graciou● unto her soul , and followed her with the 〈◊〉 teachings of his holy spirit , and word , as she hath witnessed in many particulars in this her book . and if thy experience , courteous reader , cannot seal unto the testimony , that she gives of those spiritual teachings : yet do not st●mble at them , do not judge her , for she hath received an unction from the holy one , and is taught of god. in the reading of her book , thou wilt meet with some suddain and unexspected transition from one thing to another , ( and thou mayest think it to be some what abruptly ) yet censure not too rashly , but rather consider , that even this also may , yea doth hold some proportion unto the course of heaven and heavenly communications . the husbandman will not wonder to see showers and shinings , bright and dark clouds succeed each other , knowing that the rain which comes from heaven hath its seasons and its measure too . will the marriner marvel to see the seas swell and rage in a great storme , or admire the stil●ness and smoothness of the deep watters in a great calme . or will any who liv supon the sea coast think the frequent ebbing & flowing of the tyde a strange thing . neither will any experienced christian marvel at the suddain ebbing and flowing of joyes , and sorrowes in the hearts of saints . the operations and administrations of the spirit are various , 1. cor. 12 : 4 , 5 , 6 , 7. some times the spirit is poured out upon the soules of believers ( as floods upon the dry ground ) and those spiritual showers and shinings do make a spring of grace in the wilderness of their hearts . where of the lord hath spoaken by his prophets . isa . 51 : 3. and 44 : 3 , 4. and 32 : 15 , 16 , 17. ier. 31 : v. 12. but at other time the glory of the saints comforts , joyes , and light is so clouded , and eclipsed , that they are under great desertions , isa . 54 : vers . 7 , 8 , 11. yea and may for some time walk in dakness and have no light , isa . 50 : 10. secondly , another thing i judge worthy the readers observation in this book , is this christian womans experience of the presence and power of god , accompanying her consciencious endeavours to do good unto the souls of others both in her own family especially , and also in some other families , where she so journed some time . i mention not this for her praise , who desires that god alone may have all the glory of whatsoever he hath done for her or by her ; ( she needs no epist●es of commendation from men ) but seeing her experiences are made so publicke , my hearts desire is , that parents and governours of families would follow her example therein : endeavouring ( as she did ) the conversion and sanctification of them , whom god had committed to their charge , by instructions , councel , and reproose , which she administred , with so much love , wisdome , zeal , and tenter heart●dness , that they proved by gods blessing an effectual means of the conversion of many , some of whom are yet living witnesses of the truth hereof , and also of many other her experiences related in this her book . she was not onely a governesse , but ( as it were ) a prophetess in her family , for she prayed constantly with her children and maidens , she also read the holy scriptures daily unto them , and so spake from them , that many of them , who heard her ( in her family duties ) believed and turned to the lord. she opened her mouth with wisdome , and in her tongue was the law of kindness , a solomon spake of the virtuous woman , pro. 31 : 26 , 27 , 28 , 29. she did so chatechise the young children , and instruct the elder maidens , that they all learned to know , and many of them to do their duty to god and man. thirdly , there is yet one thing more , which i would have thee , courteous reader , to ponder in thy heart , to vvit , the gift of singing spiritual songs and hymnes , whih she pr●sents thee with some instances of in her book , here and there occasionally touching , which administration i am willing for thy ●dification to say : 1. that singing of psalmes , hymnes , and spiritual songs ( b●ing an ordinance of gods vvorship ) ought to be performed by a gift , and the assistance of the spirit , as well as prayer 1. cor. 14 : 12 , 15. what is it then ? i vvill pray vvith the spirit , &c. i vvilising vvith the spirit , &c. now as to take a book and r●ad a prayer out of it , or to say a prayer without the book , is not to pray in the spirit , so to read a psalme in a book , and sing it , or to sing the same psalme without the book is not to sing in the spirit : if the singing of psalmes be a part of gods worship ( as doubtless it is ) then it ought to be performed by assistance of the spirit , for the true worshippers ought to worship god in spirit and truth , john. 4 : 23 , 24. 2. that christians ought to sing spiritual songs and hymnes , as well as psalmes , unto the lord ; and that with grace in their hearts , col. 3 : 16. for the melody ( which the lord loveth ) i● in the heart , rather then in the voyce , eph. 5 : 19. 3. they who performe this part of gods worship , whether they speak unto themselves in private , or unto others more publickly , ought to have the word of christ , to dwell richly in them , yea and to be filled with the spirit , as the apostle testifieth , ephes . 5 : vers 17 , 18 , 19 , 20 ▪ and coloss . 3 : vers 16. i have known some other godly and gracious christians ( besides this grave and holy matron ) who have this gift of singing : and i my self have some experience of this kinde of anoynting of the spirit of praise , which will ( i hope ) ere long be powred forth upon the sons and daughters of zion . and then they will praise jehovah , singing to the lord a new song , and his praise in the congregation of saints , as is prophesied , psal . 149 : 1 , 2 , 5. and isai . 51 : 11. and 52 : 1 , 8. &c. the holy spirit can dictate the matter , yea and words of praise and singing , as well as the matter and words of prayer : and why may not the lord assist a poor gracious humble soul to sing in the spirit , as well as to pray in the spirit : seeing there nothing too hard for god , to do ? it was by many ( and is still by some ) denyed , that there is any such thing as a spiritual gift of prayer , save onely that vvhich is acquired . and yet the gracious experience of many godly persons doth testify that there is such a gift of the spirit , called a spirit of supplication , which is powred forth upon the lords people . and although many nay most godly christians do not believe there is any such spiritual gift of ●●nging as i have here intimated , yet some few poor gracious humble soules have good experience , that there is sometimes a measure of the holy spirit powred upon them , where by they are so filled with the spirit , that they break forth into singing : pray therefore that thou mayest sing , and praise the lord , when the redeemed of the lord shall return and come with singing to zion , isa . 51 : 11. and the children of zion be joyful in their king. psal . 149 : 1. unto whom be glory and dominion for ever , amen . so prayeth he , who waiteth for his kingdome and coming . hanserd knollys . errata . pag. 1. line 8 , 9. read forbearance ; line 16. r. sinned ; l. 19. r. petty . pag. 3. line . 1. r. i was stirred ; line . 3. 4. r. to me towards heaven ; pag. 4. l. 7. r. stumblest ; pag. 6. l. 1. r. heed ; pag. 7. l. 6. r. christening ; pag. 8. l. 25. 26. r. unbelief : pag. 9. l. 12. read renewings . these and some other litteral mistakes the reader is desired to mend in the perusal of this book . christian womans experiences of the glorious working of gods free grace . i had once hard thoughts of the people of god , yet being on a time perswaded to go to hear them , i went though not out of love to them , but to vvatch vvhat i could observe ; and being then over perswaded against them , and the ministers text ( that then preacht ) was rom. 2 : 4 , 5 , 6. or dispisest thou the riches of his goodness , and forbeacance , and long suffering , not knowing that the goodness of god leadeth thee unto repentance ; but after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath , and revelation of the righteous judgment of god , who will render to every man according to his deeds . verily at this opportunity the dread of god did much smite upon my heart , that i had so long sinnend against his patience and goodnesz . he had this passage , that the sword of the lord hung as in a twine threed , to cut of all pitty swearers ; and i having been one that durst not swear great oathes , ( but small ones i was addicted to ) i thought it met with my particular condition : then had i little acquaintance with any that feared the lord ; unless it were one family , and they were much afraid of me for a season , because i had been so vain . then was i cast upon the lord alone , who did much support mee by his grace , blessed be his name ; yet the very first night after he began to work upon my heart , i fell under this temptation , that i should not eat any more , but rather die , and then i should cease from sinning against the lords goodness ; i then cast away my prayer-book , for it did not reach my necessities , and i cried unto the lord alone to teach mee to pray ; then did i endeavour to keep close to the best teaching ministery i could find ; i was very ignorant , yet did search the scriptures diligently : but found them very dark to mee , i dayly saw a more clear discovery of my sinful nature , and then began to be sorely perplexed with feavs that i could not be a child of god , because i knew not how to get victory over my sin , and though i used all meanes i could , yet my corruptions would sometimes break forth , which made mee often times ready to dispare , and to cast of all . but one day amongst the rest the lord made mee resolve , though he kild mee , yet i would trust in him ; he made mee also desire of him that if he would not save mee , yet that he would not let mee go back again into sin ( for the sence of gods goodness was much upon my heart . ) then in several sermons god was pleased to speak peace to my poor soul , yet after through the violence of temptations , i often questioned my condition ; sometimes i was tempted to murder my self , sometimes to starve my self ; yet the lord upheld mee , for i could not make my case known to any but god for the space of two years , all which season i was wonderfully kept by the power of god alone . in this time was i called by my friends into a darck corner of the land full of ignorance , yet i was sorely troubled , especially when i was overtaken with any sin , still i fell down befor●●he lord bewailing my sins ; then did the lord give mee much comfort from this place of scripture . jer. 31 : 20. is ephraim my dear son is he a pleasant child , for since i spake against him , i do earnestly remember him still : therefore my bowels are troubled for him ; i will surely have mercy upon him . saith the lord. now in the place where i was were many papists , and they much endeavoured to have mee of their judgment : but god kept mee in a thirsting frame of spirit after the preaching of the word , and often cast in my mind , that i should , matt. 6 : 33. first seek the kingdom of god , and the righteousness thereof , and all other things should be added . wee had in that place a bad minister , but to god i made my supplication , and used what means i could to obtain a better , and god was pleased to answer my desires , and sent a better to that very place , who remained there the time that i stayed , . under whose honnest teachings i often met with sweet refreshing . then was stirred up by my friends to change my condition , to be married to an husband ; upon which i did earnestly begg of god that i might have one that did fear the lord , that he might be a furtherance to heaven , and indeed so hee was . for i married with a man that was much in practical diuties , yet some difference there was in our judgments , which often caused no small trouble in my spirit : but it had this effect , it caused mee to cry to god , and to search the scriptures , so much the more , using all means for a ●ight understanding in the things and wayes of god , and it became helpful to mee . and in this time of my earnest seeking of god alone , he was pleased to discover to mee by dreames and visions of the night , the uggliness of sin in a far greater manner then ever i saw it before : and in dreams brought many scriptures to mind that did answer some questions , and satisfy some doubts , that were in my heart : and so did cause darkness to become light before mee at that time : and this did the lord do in the absence of other meanes , soon after i gained information where the word was powerfully preached : but it being something far from mee , i had some difficulty to get to it ; yet it being ( through grace ) more to mee then my ordinary food : i keept close to opportunities of the word there preached ; which in an especial manner god was pleased to make very useful unto mee . and i injoying often many sweet tasts of the presence of god in his ordinances , was carried out through all weathers to wait upon him ; and this i can truely say from real experience that the worst wheather i went through the more of god , i met within his ordinances , i remember one very wet day , i had much comfort from these words ; ( let this incourage others , ) joh. 1 : 2 , 3. now are wee the sons of god , and it doth not yet appear what we shall bee : and afterwards while my meditations were something upon hebrews 6 : 5 , 6. i was much stirred up to mind , how far an hypocrite might go in religion : and i began to consider , whether or no i had gone any further then such a one might go , for i saw plainly that a person might go very far , and yet be in a sad state , though they may be ●nlightened and tast of the heavenly gist , and be partakers of the holy spirit , yea and tast of the good word , and also hear the best preachers gladly , as herod did iohn the baptist , and as agrippa did paul , and yet be but almost a christian . then i being at a sermon , the words of the text were : marc. 6 : vers 20. and he did many things : that minister then shewed , that an hypocrite or a reprobate might do many things : but yet a true child of god can do more ; he named two things in which a child of god goeth beyond an hypocrite . first , that he doth as much desire to be holy as happy . 2. that he doth as earnestly fet himself against all sin as some . then was i exceedingly taken up in my thoughts about this thing ; but being carried out to seek the lord earnestly , he was pleased to give in this answer ; thou tumblest so much at the stone of assurance that thou forgetest to build , then did god let me see that the foundation and top-stone is jesus christ , and that i must cease from my own workes , and take christ upon his own termes , and then entred i into some rest . oh , what a knotty piece was i to work upon ! for until he put forth his mighty power i could not believe ; and i found nothing stronger then free grace to stricke at the root of my sin . also on another snowy day i going many miles to hear , i was refreshed much from these words , 2 cor. 12 : 9. my grace is sufficient for thee . and on another day from these words : luke 10 : 20. but rather rejoyce , because your names are written in heaven . and another time aboundance of comfort from that scripture : 1 cor. 2 : 9. eye hath not seen , nor ear heard neither , hath it entred into the heart of man , to conceive the things which god hath prepared for them that love him . it was a very sore day when i went to this opportunity and a very bitter journey i had , but god made it exceeding sweet unto mee . also i had a very great fit of a feaver , by reason of the trouble of conscience i was under ; and in the time of that great feaver , the lord was pleased to set that scripture upon my heart : rev. 22 : 17. the spirit and the bride said comm , and let him that heareth say , come ; and let him that is a thirst come ; and whosoever will , let him come , and take of the watters of life freely : which did administer so much comfort & refreshing to mee from a sence of the freeness of gods grace , being set upon my heart , with so much power of the spirit that i was ( contrary to the judgement of physicians ) soon raised to my health again . for indeed i had at that time been exceedingly troubled in my spirit about my sins , which i had been looking back upon ; for i had made a catalogue of them , and spread them before the lord for pardon : but thinking them to be so many , that god would not pardon them ; i did much desire i might die , and go out of the body , and not live any longer in it , to encrease mine iniquities . and although at this time a good minister did endeavour to comfort mee , yet i put comfort from mee , and said , it did not belong to mee till the god of all grace was pleased to give it in by the power of his spirit , as besore mentioned , and then after our good god had given mee a tast of the riches of his pardonning love and grace in christ jesus : i was also carried out to pitty others , and begge that god would let them also tast of the same ; and a particular person was set upon my heart to begge of god for , and in a short time the lord was pleased to answer my desire in working a work of grace in that soul . then i was called by providence to remove into a dark family , where i had lived some time beofore ; and i then finding much opposition against mee , was not willing to go thither again , but set my self to pray , not that i might be willing to submit to the will of god , but that i might not remove into that family , though had i then understood it , my call was clear enough , being earnestly desired there unto by my husband , and invited by the family , who now professed they could not be without mee , though ( when i was there before ) they did not affect mee well , being lofty , and could not bear such admonitions that sometime letting fall among them , but upon the importunity of my husband and this family ; i then at length set my self to seek the lord , that my heart might be made to submit to his will , what ever it were ; and that if i did go , i might some way or other be useful to him in that place . now that which made mee so unwilling to go unto that family , was because of the opposition , that i had met with before in the wayes of god , and then a want of the means , both of preaching the word and fellowship with the saints . but upon my earnest seeking , to know the mind of god , and to be brought to submit unto it , my heart was soon made willing to go , which accordingly i did ; and i had not been long there before , it pleased the lord to worke upon one of the family ( to my great comfort and refreshing ) who was one that i looked upon as unlike as any in the family . also the lord was pleased by death to take away a child from mee , which was to my casting down , and for some time i was under a cloud , and questioned whither i were a child of god ? and whither my child were saved ? in that time a good man laboured to comfort mee , telling mee before , the lord gave mee a son , he gave mee his own son ; oh , said i , that i could see that ! why said hee , if you will see that , take head of a cursting law , a slandring devil , and an accusing conscience ; all which the lord hath delivered you from , and therefore now wait upon the lord i am confident the lord will appear in this thing . and the lord was pleased after seeking of him , to set it upon my heart , that that child was well with him , and that he had such another mercy for mee on earth , which he gave mee faith in , notwithstanding great oppositions against at that present : yet after some half a years waiting upon the lord i was assured of it . a fit of desertion . after this the god of comfort was pleased to withdraw and leave mee in a deserted condition , which i found to be very sad , and i was very much perplexed in my spirit , but could not speak of it unto any : but going to hear a sermon , the minister was upon that text : lord forsake mee not utterly ( that is to say ) not overlong least the spirit should fail before thee : hee then shewed what desertion was ; and why god doth sometime seem to leave his own people . because ( said he ) throug some pride , they thougt they could walk alone , and so neglected their watch , then god hide his face , that they might see their own insufficiency : and know that all their peace , strength and comfort is in and from him : and this ( through mercy ) was a great help unto mee at that time . further , while i was under that ministry , god was pleased to convince mee of the falsness of their worship , which in that place then was used , and having an opportunity to go with others to the communion ( as they call it ) i could not kneell as the rest did , but sat down as if i had kneeled ; and as i there sat , it came upon my heart to think thus ( as if it had been spoken to mee ) why dissemblest thou a worship before the lord , hee that commands thee to kneel there , may as well command thee to kneel at an altar , ( although at that time there was nothing known of setting up of altars ) which thing i made known to that minister , and did warn him that if altars should be set up , that he would not ( for filthy lucre sake kneell at them himself , nor compel others so to do : but he told mee he could not believe any such thing should be : but if it should bee so he promised mee he would not conform to them . but in a short time after he found il too true , for altarts were reared up , and he poor man ( contrary to his promise ) did comform himself in that thing , and compelled others so to do : but the first time he did so , it pleased the lord to smite him with a sore languishing disease , that he went out no more . soon after i was at the christenig of a child ( as they call it ) at which time god was pleased to convince mee of the evil and falseness of that piece of worship also . then was there in the nation a publique fast proclamed , and by mans invention there was a form of prayer made and appointed to bo read in every assembly that fast-day , & this was a third conviction that i had about their formal outside way of worship ; i had then an opportunity to come into one of those assemblies that fast-day while that prayer was reading , at which present this thought came strongly upon mee : is this a worship in spirit and truth which thy soul ( when it is upon the wing with god ) cannot joyn with all ; for i could not joyn with the words then read in that formost prayer . upon which i even melted in my spirit , and fell into shedding of tears , resolving to seperate from , and come no more to joyn in such a way of worship until i had very diligently searched into the true way of gods worship , as it is written in his blessed word ; and in order there unto i made use of all the best books i could get , that were then published to that purpose , and also called in the help of many godly ministers of several judgment : but when all this was done i was still unsatisfied in that behalf : and then did i cry unto the lord to teach mee , and it was by the lord set upon my heart , that i must not do any thing in the way of his worship but what i had ground for in his holy word ; & that gods servants were alwayes to observe his pattern in all that they do to him , and that scripture was much set upon my heart . rev. 22. vers 18 , 19. for i testify unto every man that heareth the words of the prophesy of this book , if any man shall adde unto these things , god shall adde unto him the plagues that are written in this book ; and if any man shall take away from the words of the book of this prophesy , god shall take away his part out of the book of life , and out of the holy citty , and from the things which are written in this book : well still i was put upon it to continue seeking the kingdom of god and the righteousness thereof , and the promise that all other t●ingt should be added unto mee . then did i with some others seek the lord by fasting and prayer , for councel what we should do , and wheter we should go to injoy communion with the lord , in the way of his pure worship , and the lord was pleased in love to answer my desirs in a wonderful manner , for being then intangled with a house of which my husband had a lease for some years ; and upon that account was unwilling to remove , not knowing how to dispose of that house : but yet the lord was pleased in a short time to make him willing that i should remove if i could get of that lease , and some goods i had ; which the lord soon holp mee in , by sending one unexpectedly the very next day , after my husband declared his willigness for my removal upon those conditions , who took of the lease of the house of our hands with those goods , and so i was made free ; so forth with i removed to a place where i did injoy the heating of a good man preach , and had the sweet benefit of some private meetings , which was much refreshing unto mee : but yet two things i was very earnest with god for . 1. one that i might be filled with the clear witness , and full assurance of the eternal spirit . 2. and the other , that i might injoy more full and close communion vvith god in all his blessed ordinances in both , vvhich god vvas pleased to ansvver mee in some measure ; as to the first he did let mee see that i had sinned against him , in that i again questioned that assurance vvhich before he had given mee in ; and then he brought ( vvith most vvonderful renevving povver ) those scripturs , vvhich many years before at several times under several ordinances vvere , set vvith much povver and evidence upon my heart : but first god vvas pleased to shevv mee that it vvas onely unbeief that had caused mee ( at the appearance of temptation and corruption ) to question his love and doubt about his kindness , and so to conclude against my self : but the lord did shevv me that all this doubting vvas from my evil heart of unbelief , the sence of vvhich one morning especially god did set upon my spirit to the breaking of my heart ; so that for three dayes together i vvas greatly afflicted in my spirit : and continued crying unto god , as one that could not be anij longer contented vvithout the light of his countenance vvith a renevving seal of his love , long sought vvith sighes , prayers and tears , and in the third day morning he did send the comforther the spirit , vvhich vvith invvard light , life , and povver set upon my heart these follovving scriptures : 1 john. 3 : 2. now are wee the sons of god , and it doth not yet appear what wee shall be . but rather rejoyce , because your names are written in heaven . luke 10 : vers 20. and who soever will , let him come and take of the watters of life freely . revel . 22. 17. and my grace is sufficient for thee . 2 cor. 12 : 9. oh! i cannot utter the joy that then was in my heart by the mighty operation of the spirit : and then after that , this word came upon my spirit , and grieve not the holy spirit , whereby thou art sealed unto the day of redemption ; and then god did answer mee , that there was sufficiency in his grace in christ , to pardon all my sins past , present , and to come . then as to my other desire which was aftet more communion with god in his ordinances . after waiting , the lord was pleased to set it upon my heart , to believe that my habitation should be removed , and that i should injoy my desire by ( the time called ) easter , and so it was accordingly ; and i through mercy , after i had gotten the renewigs of the seal and clear witness of the spirit , lived for about a quarter of a year as it were in heaven upon earth , but then began a cloud again to araise , and i was under the buffetings of some sore temptations , god with drawing in a great measure ( though not the witness of the spirit yet the com forts of his spirit which before i did injoy ; and i conceive this might be the cause of it ( which i wish all others may take heed of , for it cost mee deare ) under that swe●t soul refreshing communion i had with our heavenly father , i gave way to some doubtings and questionnings , whither there was not a delusion in the thing i then injoyed . this temptation lasted some six dayes , and i had no peace , day nor night when i was awake , to think that i should grieve so good a god , and cause him to depart from mee . and satan not changing his weapons , made mee think that there was something in mee that i did not so fully resist him , for when our dear lord jesus was tempted , he by his powerful resistance made him to change them . so i lay mourning before the lord , but could not set to praying for the violence of this temptation . then mysleep d●puted , and i grew sick , & then god gave mee to mind that abrahams w●r● lay before mee , when he went to offer sacrifice he was to drive away the fowles , gen. 15. this work the lord directed mee to do by laying hold upon jesus christ , who had prayed for mee , though i could not now pray for my self . jo. 15 : v. 17 , 19. and so soon as my heart was brought to believe this , i was presently delivered , and in all this temptation the lord hid not his face from mee , blessed be his name . and then as the lord carried mee over the sea , where i did injoy further and fuller communion with himself in his ordinances , he gave mee another occasion for the exercise of saith and patience . for whilst i was upon that voyage , the vessel that i was in was pursued with enemies , and troubled with contrary winds , so that we were in great straits . but god gave me to believe that he that delivered paul out of his straits , would also deliver us out of ours , and so it was , blessed be his name ; and so very safely was i carried unto that place that the lord called mee unto ▪ but presently after i was there arrived the lord was pleased to exercise mee with several afflictions . first by taking away a child by death , and then by laying upon my self such a distemper that my joynts and sinnews were by fits bound up , that i could not stirre them , nor take any rest while it lasted , my pain was so great , no doctor could do mee any good ( though several physitians consulted what to do for mee ) but concluded , there was no help but i must dye . but when i heard that , i said , there is yet help in god , and it was set upon me to believe , that if i could but touch the hemm of the garment of jesus christ , that is believingly go to him , i should be healed , being also put in minde of that promise , that whosoever forsake any thing for his sake and the gospels , mat. 19 : 29. should receive an hundredfold ; then i cryed , lord give me to be healed of this distemper by thee seing thou art pleased to deny help by man. and one day our pastor called in to visit me , as he was going to the meeting , whom i did desire to pray for me , and to stirre up the bretheren to joyn with him , and i much incouraged him that they should pray in faith , believing for what they asked , telling him that by faith and prayer he would assuredly heal me , and verily according unto my faith it was done unto me , for ever blessed be god for j. christ , for as they were praying in his name the distemper departed . next the lord was pleased to lay his afflicting hand upon another of my children , then did i much desire that all afflictions might be sanctified rather then removed , and that by all i might be made more conformable unto jesus christ was i helped then to read and mind thad place in job , job 34 : 32. that which i see not teach thou mee ; if i have done iniqu●●y , i will do no more . then our pastor coming again to visit me , i asked him how we should know the mind of god in these many afflictions , he answered mee , that a man having an orchard or vineyard walkes therein , and among all the trees he makes choyce it may be of some one tree , whose standing is more pleasant and conveni●nt then others ; and that tree he chops , & hacks and makes an arbour to sit in for his delight , and said hee , if god wil do so by you , will you not there with be content ? oh! yes said i : if that be the good will of my heavenly father ; and blessed be god i did find it so ; for though i have sowed in tears , i have reaped in joy , and have found the times of greatest outward trouble , and affliction have been the onely times of greatest inward and spiritual joy and soul consolation , verily i cannot express with tongue nor pen the large experience i have had upon this account . and this i have found , that when a poor soul is faithful and single hearted for god walking up to the light id hath received , this is the very way to injoy the presence of god and his blessing upon him , in what state and condition so ever he is in ; for this i can declare from mine own experience that lose is the way to gain , troublet is the way to peace , sorrow is the way to joy , and death is the way to life ; he that looseth his life for my sake , saith jesus christ , the same shall find it , through the valey of tears lieth the way to the mountain of joy ; for whilst i set my self in good earnest to seek the lord for instruction into the truth as it is in jesus , i met with many difficulties ; but yet out prayer hearing god was pleased to come in by degrees ; having through his grace given me faith in his son ( who was exalted as a prince and a sàviour to give me repentance ) made mee also willing to be baptised for the remission of sins . now that which made me willing to obey the lord , in this ordinance was the command of jesus christ in mat. 28 : 19. and act. 10 : 48. and the example of christ and the practise of the apostles , and p●imitive saints , together with the promise of the gift of the holy ghost anexed thereunto acts 2 : 38. and indeed this truth a last was so set upon my heart by the lord , that though many difficulties lay in the way , yet the lord carried me through them all : and after i had obeyed the lord therein ( in very faithsulness i must declare that i did injoy the incomes of god in a more plentisul manner then before : but satan for some time laboured to hinder mee in obeying the lord in this piece of service , with this temptation , that by this meanes a death ( in all likelyhood and in an eye of reason ) would fall upon my livelyhood , but god made it a furtherance to mee and to others also , so that many of us were at that time ( after waiting on god by fasting and prayer ) baptized together . and after that the lord was pleased to bless mee in my imployment that following year , with more then ordinary success , by which the devil was proved a lyar . but afterward i had some fears , that my imployment might be a suare unto m●e ( as the world is to many ) and that i should bee too earthly in it , for this scripture did follow mee very much , ( which i desire to give good heed unto ) oh! earth , earth , hear the word of the lord. and often in prayer i did cry unto god , saying , speak lord , for thy servant desires to hear ; and was very desirous to know , what the lord would have me to understand by this word ; and when i had considered i found some thing in my imployment sinsul , and a hinderance unto my spiritual injoyments , to convince mee of which , the lord wa● pleased to with hold his blessing upon that imployment , which before i had found therein ; to the convincing and converting of some to himself , so finding something in it contrary to his will , i was constreined to leave it of , and after much seeking of the lord for councel , these scriptures were much with mee , math. 7 : 7. ask , and it shall be given you : seek , and ye shall find : knock● , and it shall be opened unto you . if ye then being evil know how to give good guifts unto your children , how much more shall your father , which is in heaven , give good things to them that ask him . math. 7 : 11. and on my servants , and on my hand maidens will i pour out of my spirit , and they shall prophesy . acts 2 : 18. these promises did dwell with mee for a long season , so that i was much stirred up to pray to the lord , that he would please to accomplish them upon mee , and pour out of his blessed spirit upon mee . and after long seeking ( esp●cially one day ) being very earnest and importunate with the lord , after which i went out to walk , and on a sudden i was indued with the gift of singing , in such a way and manner as i had not been acquainted with before ; and immediately this following song came in ( as fast as i could sing ) as followeth : it was in the year 1655. in the moneth of february . come home , come home , thy work is done , my glory thou shalt see ; let all the meek ones of the earth come home along with thee . cast of the world , it is too base and low for thee to dwell ; i have redeem'd thee from the pit , and lowest place of hell. admire , admire my love to thee , vvhich took thee from so low , and set thee in high places free , vvhere thou my love might'st know vving thou aloft , and cast thy self into mine arms of love ; look up , look up , and thou shalt see my glory is above . let not the wicked know thy joy : but let my servants hear vvhat i have done for thee my love , since thou to mee drew'st near . my servants walk in clouds and bogg's , they do not see my light : the day draws near , and will appear , that i will shine most bright . i will appear in my glory , and be a perfect light . admire , admire , the thing that i will do , all nations shall it hear , and know vvhat i am doing now . i will a habitation be to them that fear my name ; they shall lie down in safty , and give glory to the same . all they that in high places sit , and takes their honours low , shall be made tremble , quake , and pine , vvhen they my iustice know . come hide , come hide , come hide with me , come hide thee in the rock ; come draw thy comforts high from mee , i my treasures unlock . also it was agreed upon by some of the lords people , with whom i was then present , that we should appoint and keep a day of solemn seeking the lord by fasting and prayer ; that wee might know what was the duty gods poor children ought to be found in at that time : but after this was agreed upon , and the day appointed : i was before the time came removed about 30 miles from them , and so that thing went out of my minde : but god by his spirit set me upon the same work , by five in the morning the same day , and about the middle of the day god brought to my remembrance that agreement , so we were at the same work at the same time , though far distant one from another ; and indeed the lord was graciously present , pouring out much of the spirit of prayer and supplication ; after which earnest seeking of god , was this following prophesye given in unto mee : shall light appear , and darkness done away : shall sommers green be cloathed all in gray : shall a bright morning set in shadowees dark , oh! england , england● , take heed thou dost not smart . and after this prophesy was set upon my heart that notable promise : 2 chro. 7 : 14. i● my people , which are called by my name , turn from their wicked wayes ; then will i hear from heaven , and forgive their sin and will heat their land. next morning , about four of the clock , being in my bed , i had this laid before mee , that god would affict that nation with great afflictions : but i ( not knowing what god would try the nation with ) did desire this of the lord , that i might chuse with david , rather to fall into the hands of god , then into the hands of merciless men : it was much upon my heart at that time ; that the lord would turn a fruitful land into barreness , for the wickedness of them that dwell therein . then the lord was pleased to lay upon mee a sore affliction , which i finding my self very unable to bear , did as it were repent mee that i in any measure had chosen my condition , and did not rather wholy submit to the will of god ; but the lord did mee good by it , and his strength was made persect in my weakness . then was it much set upon my heart to consider what then were the sins of the nation , for which there was cause of great humiliation ; and indeed the consideration of these following evils was much set upon my heart . 1. that great sloathfulness , deadness , and unfruitfulness under the means of grace which we injoyed , for which the lord threatened of old , isa . 5 : vers 5 , 6. to lay his vineyard wast , to plucke up the hedge and breake downe the wall there of . 2. that great abounding sin of unbelief ( notwithstanding the large experiences we had of gods power for us , and love to us . ) and this i saw did cause persons to seek themselves and the world . unbelief cut them and us short of that rest that many ( yea the most of us ) promised to our selves , as this unbelief of old cut israel short of rest , heb. 3 : 10 , 11. 3. that idolatry which mee thought i saw abounding in the nation in a threefold sence . 1. first in respect of false wayes of worship , contrary to the rule of the gospel and primitive exemple . 2. secondly in respect also of resting upon duty , and so not resting upon iesus christ that rock of ages ; this also was one of poor israels evils , crying out the temple of lord , &c. ier. 7 : 4. 3. in respect of coveteousness , this in scripture is called idolatry also ; oh! that too too earnest desire ! that was in some after the foulish vanities of this present evil world , and in others after the vain profits of the world , and in others also after the vain glory and preferment thereof : these things were much upon my heart , and this was that for which god was angry of old with his people , and smote them ; and hid his face from them . isa . 57 : 17. 4. fourthly , that pride that i saw abounding in the lives of many , & i fear was in the hearts of others . which appeared in their slighting the councel of gods spirit : and their persifting to go on in seeking and setting up self , nothwithstanding the hand of god against them . these sins being very much set upon my heart , with a deep consideration of many scriptures : some of them was very great and sore threatnings : and other some were most sweet and precious promises to such as repent and departe from all iniquity ; one of which i remember was that very remarkeable place , 2 chron. 7 : 14. then i looked upon it as my duty to make this known , that people might be warned to depart from sin , that so they might not partake of the great wrath and sore displeasure of god , which i much feared , was coming . then soon after i had an oppertunity to declare this to some that then were in high places , and in the very entring i had this added , which i also declared . didst thou not hear a voyce from on high , deny your selves ( take up the crosse ) or verily you shall die ? and this was approved on by some , and received as a very sluitable and seasonable word ; but pour soules , for not hearkening unto councel in departing from sin they were soon brought down , and laid low , yet there is mercy with the lord that he may be feared , and he will manifest his love to all them that truely repent , and we may all make a good use of this experience ; therefore let others harms become our warnings . also about the year 1658. to the best of my remembrance . [ for having lost my book , in which i had set them down in order , i now wait onely upon the lord , and as he by his spirit helps mee , so i give an account of these things ) it was given in with aboundance of power upon my spirit , these few words following . awake therefore to righteousness , this was again brought to mind in january 1662. the lord is near at hand : and will afflict now very sore by sea and like by land . and this seemes to agree with , and is a further addition to what wa's given mee in before in the year 1657. which is as followeth . there is a time approaching near at hand , that men shall be in fear by sea and land : there is a time , there will be alteration ; and this same time doth hasten to this nation ; let now my children hearken to my will , and they shall see i will be with them still . these with many more such things came upon my spitit , and then after seeking the lord he was pleased to shew mee by degrees what was the work of the day ( for i am a stranger and a pilgrim , therefore i seek sor a kingdom whose buylder and maker is god. i desire not to set up the idol of covet●ousness , but to have it to be my meat and drink , to do the will of my father , which is in heaven ; and 't is my onely desire to deny my self , and to honor him ) seeking to know the present work of the day : some scriptures with many waity considerations were set upon my heart , hezekiahs prayers and tears , which were accepted of god , when his heart was broaken ; a broaken and a comrite heart is acceptable in the sight of god , and he will dwel● with such . isa . 57 : 15. rend your hearts and not your garments , and turn to the lord ; indeed when much of the sorm of godliness appears , but the power is waming , then it is a time to mourn , and in some it hath been so in all ages , theresore gods prophet was b●d cry aloud , and spare not , isa . 58 : 1. vvhen sinlies hiden in the heart , nothing is accepted , isai . 58 : 2. yet yoe seek mee early and desire to know my wayes as a nation that did righteousness ; read and mind the whole cnap . isa . 15 : 16. cease to do evil , saith the lord , and learn to doe well , &c. but unto the wicked , god saith , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth , seenig , thou hatest to be ref●rmed ? then it came upon my heart that the duty of the present time was for the people of god to be very much in these following things . the work of the day . 1. first , to be watchful that the ca●es of this world , and the deceitfulness of riches make us not to forget the coming of christ , and the glory that shall then be revealed . 2. secondly , be moderate in all things , the lord is at hand ; be patient , and act much faith ; be much in prayer , do good , lay up treasures in heaven ; these be all very weighty things . 3. be much in humiliation , seek not great things for your selves , in a day when god is pulling down . god pronounceth a 〈◊〉 to them that are at case in sion , that put far away the evil day , and cause the seat of violence to come near ; a mos 6. vers . 3 , 4 , 5 , 6. that lie upon beds of ivory , and stretch themselves upon their couches , and eat the lambs out of the flock , and the calves out of the midst of the stall , and so fill themselves in seasting , delighting in musick , and drinking wine in bowles , but are not grieved for the afflictions of joseph . and the same evil the prophet isaiah complaines of also in the 22 of isa . vers . 5 , 9 , 12 , 13 , 14. in that day the lord god of h●asts called to weeping and mourning , and to baldness , and girding with sack●loath , and behold joy and 〈◊〉 , sl●ying ox●n , and killing of sheep , &c. in what day was this , you may s●e in the 5 , and 9 verses ; it was a day of trouble , and ●teading down and pe●plexity : but see how the lord takes notice of this their contrary ●●●riage in the 14 verse : he chargeth it upon them , as such an iniquity , as he tells them , shall not be purged from them till they dye verse the 14. it is said , when the judgments of god are abroad in the earth , the inhabitants thereof shall learn righteousness . but it is threatened , they shall have no peace who go on in the wayes of sin and wickedness , but all that would have peace , must come from sin unto jesus christ , and walk in the way of peace , by this way we hide in the rock , and enter into the secret chambers , where god had promised to keep us till his indignation be over past . then , benig troubled in my spirit , the lord was pleased to give in these following promises as special comforts against those great and publique calamities , which were coming . i even , i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . isai . 34 , 25. i also will leave in the midst of thee an afflicted and poor people , and they shall trust in the name of the lord. zeph. 3 : 12. and they shall be mine , saith the lord , in the day that i make up my iewels , and i will spare them as a man spareth his own son that serveth him . malachy 3 : 17. and the lord shall guide thee continually , and satisfy thy soul in drought , and make fat they bones , and thou shall be like a wattered garden , and like springs of watter whose watters faile not . isa . 58 : 11. and moses said unto the people , fear ye not , stand still , and see the salvation of the lord , which he will shew to you to day ; for the egyptians , whom you have seen to day , you shall see them again no more ●or ever . exod. 14 : 13. the name of the lord is a strong tower , the righteous run into it , and is safe . prov. 18 : 10. they , that wait upon the lord , shall renew their strentgh , they shall mount up with wings as eagles , they shall run and not be weary : and they shall walke and not faint . isa . 40 : 31. also the lord set it upon my heart , how the people of god ought to ca●ry it in such a day of calamity ; namely , that they ought to have upon their hearts a deep sence of sin , which is the cause of sorrow , as lots righteous soul was grieved with the unclean conversation of the wicked ; therefore god took care of him , and he was preserved when others were destroyed with the firy storme of gods. also god is pleased to set a mark upon the fore-heads of them that mourn for the abomination of the times . also it was given me in to believe , that god would be a wall of fire about his people ; with this promise : that all things shall work together for good , to them that love god , who are the called , according to his purpose . rom. 8 : 28. and the lord said , all things were made for himself , and nothing shall be destroyed vvithout mee . and god appeared unto abraham , saying , i am god alsufficient , &c. gen. 17 : 1. let my word be a light to thy feet , and a lanthorn to thy pathes , for i will keep them in perfect peace , whose mindes are stayed on mee , because they trust in mee . and the lord is the portion of his people . and they are to him as the apple of his eye . zech. 8 : 2 , 8. and as a gsigne / upon his right-hand : and he to them is a strong tower , a buckler , and shield , a captain , and leader of his people , and it is written ; when ye see these things begin to come to passe , then look up , and lift up your heads , for your redemtion draweth nigh . luke 21 : 28. if you had but so much faith as a grain of mustered seed , you should say unto this mount●in , be removed , into the sea ; christ reprove peter , for the smalness of his faith ; all things are possible to them that believe . fear not them that can kill the body : but f●ar him that can destroy both body and soull in hell . math. 10 : 28. fear not little flo●k , it is your fathers good pleasure to give you the kingdom . luke 12 : 32. see that you be not troubled , for these things must be ; but the end is not yet , nation shall rise against nation , and kingdom against kingdom ; and ye shall hear of warres and run ors of warres : but he that watcheth over israel neither slumbereth nor sleepeth . he that believeth on mee , as the scriptures hath said , out of his belly shall flow rivers of living watter ; but this s●ake he of the spirit , that they , that believe on him , should receive : and is promised to be poured out in the latter dayes . after these promises and instructions followed thi● so●g , in the year 1658. oh , 〈◊〉 my soule ! give glory to the lord. 〈◊〉 this rich mer●y he doth thee asoard ; he made the hearens , and ordered every light ; he takes the hearts up of his people q●ue . and as i was on a journey , this also was given in : vvhen that this green shall blosome bear , and bi●ds shall pleasant sing ; then shall there be a kn●ll most sad , in every place , beard ring . then did the lord poure out upon me much of the spirit of prayer , and praising , with the knowledg of other things , which he is bringing to pas● : in so much that i was much broaken before him , to see my own unworthyness , and his goodness , a sence of which i lay under for some season , not long after i had a great sit of sickness ; and i was inquiring of god , what his mind should be in that affliction : he shewed mee , it was because i did not declare to the church with whom i walked ; those things he had made known unto mee . but benig troubled at my own insufficiency ; and they benig unacquainted with such things ; and indeed my self did question at the first , whether it were the guilt of god or no ? ( the guist of singing . ) then the lord was pleased to set it upon my heart , that as those prophesyes were true , and should come to pass , so should i know that this was the true guist of god , given in unto mee . and it was so when the spring came on , then began that sickness of agues and feavours , that have continued ever since , little or much , and there followed two dry summers one after another , and also we had many light appearances ; but they set in dark shadows , tili christ our light shall appear , and in great mercy take away and remove our dark and sad afflictions , and sorrows ; well now , i was at last so moved in my spirit , that i could not tell how to keep in these things any longer , and therefore went to the church to that end , but i then could not find him that i would have spoken of it unto , for him to declare unto the rest , so i returned , and did it not . then the lord afflicted mee again , and then i besought him again , and he gave mee to mind that i was justly afflicted for neglecting , to make it known , then being raised up again , i did declare something , but not so fully as i should ; and indeed would have done fearing , it would not be born , for which i was mourning before the lord : and as i was mourning , i was put upon singing , as followeth : cease thou thy mourning , and see thou dost praise , for thou shalt do my will in all my wayes : thy work shall be praises now sor to sing , because thou hast chosen chri●t to be thy king. lift up your heads redemption draweth near , do not at all possess thy heart with fear : lift up your heads , and look to heaven high ; for god will make his people glorisy . draw water from the wells that are so deep : you shall drink flaggons of my love , when others are astheep . then still sought i god what i might do to honnor god in my generation ; and about three dayes after it was set upon my heart in the night , that i must writte my experiences ; but then i thought , oh , how should i remember thirty years experiences ! but then presently came in these promises . fear thou not , for i am with thee ; be not dismayed ; for i am thy god , i will strengthen thee ; yea , i will help thee ; yea , i will up hold thee with the right-hand of my righteousness . isaiah 41 : 10. fear not , thou worm iacob , i will help thee , saith the lord , and thy redeemer the holy one of israel . vers . 14. commit thy way unto the lord , trust also in him , and he shall bring it to pass . psalm 37 : 5. great things have i laid up for them that fear mee among the sons of men . the next day i set my house in order , that i might go about this work that the lord had called mee unto , and until i went about it , this word followed mee ; be instructed least my spirit depart from thee ; and as soon as i set upon my work , it left mee , and i found the lord ( according to his promise ) mightyly assisting mee , in bringing things to my remembtance and i wrig them down , and had some thoughts to put them in print ; but yet through the corruptions of my heart , and the advice of a friend , i was not willing they should be published whilst i am living : my reason was , because i am a poor weak worthless worm , and have not the parts and gifts that some others have . and because i am an old fruitless branch , my memory failes , and my understanding is so dull , that i am ( and was at the best ) a poor empty one , which i cannot but acknowledg with tears and brokenness of heart . oh , that the lord should be so good to mee ! and i can bring no more glory and honnour to him ; but yet notwithstanding i must give glory to god , for that he hath been pleased to poure out of his spirit upon mee , and since that , to fill my soul with very sweet choyce , and heavenly injoyments from himself . the most large measure of the spirit of prophesy was upon mee at two particular times , the one in the year one thousand six hundred and fifty five . and the other in the year 1658 , but at many times god was pleased to give me much of the spirit of prayer and praise . then by his hand of providence i was removed again out of england into holland , and i brought the papers of my experiences with mee : which ( the ship being cast away ) were lost , with the trunck in which they were : then was it much set upon my heart , that god was displeased with mee , for not putting them in print , and then the guift of singing and praising was much ceased , and i was troubled ; for the which i sought the lord , and did begg ' , that if he were offended at mee , for not printing , and leaving them behind mee , that he would pardon it unto mee ; and that , if it were his good pleasure , i should write them again . i did pray , that he would let his spirit come to inable mee again in singing and prayer , as it was wont to do , and be my remembrancer to write again : and indeed it did so , not long after , in the night ; both in song , and in prayer . but then i having not time , was much hindered ? yet notwithstanding ( according to the time i had ) i set my self to do it ; and the lord was pleased to assist mee , in bringing again to my remembrance things of long standing . now before i departed from england , i was satisfied in my spirit , that i had a clear call from thee lord so to do ; for indeed more then a year i had such a motion in my spirit , backed with many scriptures for its furtherance . yet nothwithstanding in this voyage we met wich some diffciulty , for the ship i came over in was cast away ; but in the time of the greatest trouble the lord gave mee in these promises ; that he would be with mee in six troubles , and in the seventh he would not forsake mee . call upon mee in the day of trouble , i will hear thee , and deliver thee , and thou shalt glorify mee . with this sweet word also , thou shalt not die , but live , to see the mercy i will shew unto thee . it was in the night , and after some time ( the ship being a ground , and in great danger , and so were all the persons in it ) one asked mee , if i were not afraid ? i answered , the god of heaven my father hath brought mee hither , and if he may have more honour in drowning of mee , then by preserving mee , his will be done . then , when the mast was cut down , and the master with some others said , we are dead persons , and like to loose our lives , yet i had much hope in the lord , because of his promise , and after that i ( and some others in the ship with mee ) had committed our selves unto god by prayer , i being in the cabbon , laid me down to sleep : but i had not ( it seems ) lien half an hour , but they called us , and said , there was land not far of , if wee would seek for help ? vvhich accordingly vve did . but it being but about the break of the day , vve did vvander over the sand● , but could find no vvay out of the sea , as it vvere , compassing us aboue round ; then vve all returned to the ship again , and some concluded vve must go in an perish there ; so they vvent in again . but vve said , if vve must perish , vve vvould be still seeking to save our lives . and as our god ( to whom we had committed ourselves ) guided us , we went another way on the sands , and as i was going ( looking to god to be my pilot ) not knowing whether vve vvent , for the sea vvas one both sides of us , and vvee had but a small vvay on the sands to vvalk in ; and as i vvas begging of the lord , to keep in the seastill vve found out a place , not onely for our ovvn escape , but that vve might see deliverance for our friends in the ship also , the lord vvas pleased to set this upon my heart . as thy deliverance is , so shall englands be , vvhen they are brought to greatest streights , then vvill deliverance be from god. a hint of some night meditations and effects of prayer . i being avvake one night , and very full of trouble in my mind , because i vvas no more spiritual , for i had found my self very dead-hearted in prayer over night ; for the vvhich i vvas very sadly afflicted in spirit ; and indeed then vvanting place of retirement ( to send up strong cries unto the lord ) did much deaden my spirit , for i found it vvas the practice of jesus christ , sometime to be in the vvilderness , sometime in the mountain all night in prayer alone , and sometimes alone in the gardin ; and i find prayer in secret much accept●d vvith god , according to that vvord , pray to thy ●ather in secret , and he will reward thee ope●ly : math. 6 : 6. indeed so full of sorrovv vvas i that i uttered no vvords , but sig●d and groaned to the lord. then this came in , vpon the 〈◊〉 thou shalt live , 〈…〉 of ●o●e i will the 〈◊〉 : 〈…〉 be made all times to see , 〈…〉 flowes in mee . then did i groa●e before the lord , that he vvould give in some promise : the lord cast in this that the grace or prayer vvas before the guist of prayer , and that this vvas the grace of prayer to give up our selves in faith to the guidance of the spirit , and so by ●aith to have communion vvith the father and the son , in the spirit , for christ t●ld the woman . john. 4 : v. 21 , 22 , 23. neither in thus mountain no● in ierusalem sha●l m●n worship the father but the ●our is coming , a now us , when the true worshipp●rs shall worship the father in spirit and i● truth , sor the ●ather s●●keth such to worship him ; god is a spirit , and they that worship him must worship him in spirit and in truth : this woman then could say , that christ vvould teach all things ; vvhy should not vve look for the teachings of the spirit novv , seeing christ hath not onely been vvith us in the flesh , god and man , but had also promised us the pourings out of the spirit , to teach us all things : and to bring all things to our remembrance . then further i vvas mourning that i could not injoy the ordinances of god ●n their purity ; and the lord shevved mee that i must offer up my 〈◊〉 : and vvhen abraham vvent to do that , he left his servants belovv the hill ; and consulte● not vvith flesh and blood . also aftervvard i had such vvonderful experience of communion vvith god , through the spirit , as i am not able to utter it . i avvaking another night , vvas greatly complaining , that the flesh did so 〈◊〉 in the spirits vvork , that vvhen i vvorld do good , evil is present . ●●en did the spirit put me upon uttering many heavenly complaints in a vvay of singing , and after that , vvith the help of the spirit , to pray vvith much enlarg●dness . and a●ter that there vvas by the same spirit , vvith very much povver this vvord : be silent before mee all flesh . oh! and then follovved the vvonderful speakings of god by his blessed spirit to my poor soul , vvhich i cannot utter as to the manner of them , b●t the nature of them vvas exceeding comforting to my self ; and also filled 〈◊〉 vvith great hopes to all the people of god. and now hereby do i know , that it was the spirit of god and of truth that did work at this time , because it did lay mee low , and flat before him , that is holy , and made me see my own insufficiency , and his great al sufficiency , which did much humble mee , and broak , and melted mee exceedingly , then was this promise given in ; that they that waiton the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not faint . and my heart was very much drawn out to wait upon god , in a way of believing , both for my self and people of god , having that word as it were whispered in my ear : if thou canst believe , all things are possible . another time i was considering , that though i had been a professor many years , yet i though ! indeed i was but a babe in christ , then that word came upon mee : out of the mouthes of babes and sucklings thou hast ord●ined praise . and indeed i can incourage the most simple and weak , to wait on the lord , for his grace is sufficient . at this time i was taught by the spirit , that prayer was another thing then some take it to be ; it is of a divine nature , and they onely , whom god helpeth , can pray , for it is not words that is alwayes needfull , for a soul may pray and utter no words , and have sweet communion with god by faith ; yet words sometimes affect the heart , and i have sometimes found the voyce cannot be kept in , the heart may be so filled . therefore i blame none , but desire to be tender of all , for god accepts what himself gives , outward performances is as the shell without the kernel ; if the spirit act not , but what of his own spirit is in any duty that god doth accept . and we read of the poor woman in the gospel , who met with some discouragements , yet by the power of faith being inabled to hold on ; oh ! how greatly he commended her faith , and answered her desire , though her words were but few , onely , lord help mee , &c. and hannahs prayer was heard , who did but move her lips : and although she was a woman of a sorrowful spirit before , yet she went away believing , and also rejoycing that god had heard her prayer . so the desires of them that fear him shall be answered , and he will hear their cry . daniel , before he made his supplication , was answered , the groaning of the spirit before the lord is a loud cry , the prayer of faith doth save the sick . the lord is a very present help in the time of need . they that trust in him , shall not be disappointed . nay he takes pleasure in them that fear him , and that hopes in his mercy . therefore let them that call on the name of the lord depart from iniquity . further , my heart being carried out long to wait for , and expect ther teachings of the spirit more fully to be given mee : and therefore , if any thing comes in further , it is not of nor from my self , but the spirit of gods working in and upon a poor weak creature , who though i be very unfit to publish any thing of this nature to the world , yet according to my measure i would with that poor woman do what i can with willingness and cheerfulness , for god loves a cheerful heart in his work , and the apostle saith , if there be first a willing mind , it is accepted , according to that a man hath , and not according to that he hath not . yet i am much incouraged to believe that this work is of the lord , for i have found the flesh exceeding opposet thereunto , and when i have neglected it , god hath withdrawn himself from mee , and when i set to it in good earnest , then god returns and let mee injoy sweet communion with himself : and the more , the lord appeared at the first comings in of these things upon my soul , the more his love broake my heart , that i was wonderfully affected to behold the freeness of his grace to such a one . and verily the more watchful i was against sin and unto duty , the more of his divine presence was affoarded , which is so gloriously sweet to injoy , that the more i had , the more still i would have , and still longed for , not onely in the day , but in the night also , hearkening what god spake , and in the night his vvay to my soul hath been to come in vvith many svveet seasonable and povverful instructions , stirring me up to pray , teaching me hovv to pray , and vvhat to pray for , encreasing my faith and considence , to believe for that i have praied for , both for my self and others ( and also stirring mee up to praysing him ) and i find that giving my self vvholy to the disposing of god in prayer , is a very good thing : also this fear hath been upon mee sometimes , that i should offer unto god that vvhich cost mee nothing , that is , to lay on t the choisest , and most of the day about the vvorld , and then bring the sleepy head to god for a sacrifice : i minding the spirituallity of true prayer , and my unfitness for it , i have found the councel of our lord jesus christ very useful , vvhere he saith , vvatch and pray . math. 26 : 41. and the apostle saith , vvatch unto prayer . pet. 1 : 4 , 7. yet i have found often , when i have been to pray unto god , my heart have been very dead , and i could not get it into so spiritual a forme as i would , yet durst not neglect the dayly waiting upon god in that duty : but even then made it my work to petition the lord , to compose my spirit and quicken me by his grace and holy spirit , that i might not offer the blind the halt , and lame in sacrifice unto god : and indeed then god hath so , come in upon my spirit , that i ha●● had more communion with him self yea more then at some other time , when i have been apt to think my self more fit . at other times when i have not found god coming in to help mee , i have gone a way and waited his time , for unless god enlarge our hearts , it is not good for us to en large in words , for god is in heaven and thou on the earth , therefore let thy words befew ( thy words mark that ) and bodily exercise prositeth nothing , my son give mee thy heart , saith god. eccles . 5 : 2. the poor man that said , god be merciful unto mee a sinner , went a way more accepted or rather justified then the pharise , in the time before the coming of christ in the flesh , if gods people could not bring a lamb fo ra sacriffice , if they brought but two pigeons , or a little flower , if it were brought to the priest , it was accepted , so if we come to him that justifies the ungodly , and hath promised to do all our works in us , and for us beholding his alsufficiency , and submit to him , and be content with that he will give us , as well in spirit uals as in temperals , the lord will accept of us , onely believing we must flee unto the hornes of the althar . and i have found , when i have neglected prayer , my heart hath been very dead and full of unbelief : and again , i have found it no comfort to rest upon duties , for that is a dangerous evil to set up such an idol in the heart ; but here in lay my comfort , when i by faith could have communion vvith god , and coming near to him , could cast my burthen upon him , and go avvay quiet in my mind , that christ vvould do all for mee ; and vvhen i vvas vvilling , god shtould do vvhat he pleased vvith mee , and my vvill vvas brought to his vvill ; then have i had the mercy i have asked , and more also many times . i have found retired places and vvatchings , the best opportunities and greatest advantages unto prayer . also i have had many temptations against prayer , but the best vvay to overcome them , is to mind the command of jesus christ , vvhich is that vve should vvatch unto prayer , and pray alvvayes , keep close to the duty in the strength of christ , and loose not the motions of the spirit neither grieve the spirit by sin , but vvatch against all appearances of evil , for i hahave found that the neglect of vvatchfulness against sin : and being overcome by it , doth greatly deaden the heart to duty ; keep your eyes upon the promises by faith , look up unto christ in prayer , and let all take heed of setting up prayer , or any other duty , above , or in the roome of jesus christ . i● god assist you to pray for a mercy , though he give it not in presently , yet hold on if your asking be according to his will , and your end the glory of god , and ye find enlargment from the spirit of life , you may be sure he will be answer you in that thing or else in some thing better for you in his ovvn season . my self sought the lord 20 years , for one thing , before i had an ansvver , but at last being at prayer , after i had done , god gave mee in a most gracious ansvver , and set dovvn the very time of deliverance , and did accordingly accomplish it at the very time ; to him be the praise . and many other things i have sought the lord for , and he hath been pleased to grant my desire , especially vvhen he hath made me earnest and importunate , and have assisted me to hold on , and given me a spirit of faith , to believe for the thing prayed for . another time i sought the lord for a relation of mine , who was thought to be near unto death , and this vvas given in , call upon mee in the day of trouble , i vvil h●ar and deliver , and thou shalt glorify mee , and ●rom that time that person amended , and life vvas continued . also i knew another young person that was , by the word preached , convinced of her sinsul state , and set upon the performance of some duties : but not being acquainted with the wiles and temptations of satan , afterward some deadness ceasing upon her spirit , began to neglect her duty ; but one in the family perceiving of it , advised her to present her self before the lord , and although she found her self dead , yet to pray that she might pray , whose conucel shee took , and shee continuing diligent , the lord came in by the mighty witness of his spirit , fully satisfying her soul in a very short time . further : oh ! let all that fear god be encouraged to continue in , and not neglect family duties , for i have found by good experience many wrought upon by instructions and prayer , when their lot have been cast into those families , where reading , praying , and catechising , and such duties have been faithfully performed ; ô , many young ones have been brought home to god , by his blessing upon this meanes ! and amongst many more i remember one who was very strongly assalted with many temptariones to keep her from coming to , and clossing with jesus christ , and this t●mptation was most upon her , that she was too young , and it would be time enough afterward , why should she expose her self to scorne and reproach by being called a puritan , and so become a luaghing stock to others : but the lord was pleased to overcome her , and bring her to himself . x another also who set her self against them in the family , that wished her soules good , and used all meanes to g●t out of that family , to which end also she raised some lyes , which very evil the lord set upon her heart , and then she came to be convinced of her sad sinful state , and was also brought home to god through his rich grace in jesus christ . and another who by this meanes vvas vvrought upon that , vvas a young maid , a ministers daughter , and had been vvell instructed and educated from a child , vvhereby she vvas informed of the evils of scandalous sins and avoided them , and vvas also very constant in the performance of duties ; and indeed so vvalked as none could see ought a mise in her conversation , yet notvvithstanding the poor heart vvas ignorant of her self , and of jesus christ ; but she being under a family catechising , and instruction vvas ( by the mighty povver of the eternal spirits vvorking ) convinced of original sin , and then she savv that ( for all her formality ) she vvas a sinner , and had need of a saviour , and so vvas brought home to close with jesus christ , this also i have found , that a constant close secking of god hath been crowned with his presence , for i my self was with some others desired to pray to the lord for councel , and direction for them ; but they would not tell mee in what it was that they sought direction , yet notwithstanding i did not know the thing , i set my self to seek god for them , and he was pleased to shew me what it was , ( this was anno 1657. ) and i did pray god to let mee know his mind in that particular , and the lord put it upon my heart to go and read , and the place of scripture handed to mee , was quite against their work ( at that time ) which they had upon their heart to do , then i sought the lord again , and the second answer was ; go in and ●ead ; then i looked up to the lord as i did before , and said , lord , shew me where i shall read , and that scripture also was flat against their work ; and just so i had a third answer also : and the next day as i was at my work my heart and meditations were above , and my secret desire still to god for the further teachings of his good spirit , and these following lines ( with much more ) came in as a further answer from the lord : as for the work of babylon , it is a mighty work , and strong : but yet my power shall it compleat , for my wisdom it mighty great : they must sit still , behold my power , vvhich worketh for them hour by hour . and novv my dear christian friends , into vvhose hands this my poor mite , shall come i desire you take notice of that great love and vvonderful grace of god , vvhich he hath been pleased to manifest in giving in such sweet returus of prayer , let him alone have the praise , and be ye all incouraged and stirred up to pray continually , and be very watchful , that if at any time god do move you to do any thing , do it with all your might , according to the assistanco the lord gives you ; for i have found it a great grieving of the spirit to put it of with delayes , through carnal reasonings of the flesh , which indeed vvould have hindreed mee in offering of these few experiences to the view of the vvorld : but vvhen god vvas pleased to give me a heart to it , and i set upon it vvith a resolution in his strength to go through it , not with standing all opposition : oh! then , was the lord pleased to come in again , and fill my soul with peace and joy unspeakable , and full of glory ; which was to my great refreshment i being then in a strange land ( holand ) seperated from country , kindred , and fathers house ; yea there , and then did our good god ( according to what i had wont to have ) give into my spirit heavenly allelujas , both night and day , with many sweet instructions from him self ( when it was with us as it were a time of famine of the word ) our teathers being removed into corners , and thrown into prisons ( in the year 1662. ) o! how was i then stirred up by the teachings of that good spirit , often to praising , and often to very earnest prayer ( as for my self , so for his poorasslicted persecuted people ) and then also i found my heart much enlarged to love , and to do good , and lay out my self for sa ints of all perswasions , yea and all others also as i had opportunity . and upon this ground because my dear redeemer , the lord jesus , hath set mee a pattern to do good to all , and what talent soever we do recieve , we must lay it out to his praise ( if it be but one ) and it shall be increased : this i have had experience of , be not backward to improve thy talent , because another may have more then thou , that springs from a root of pride , and negligence is the way to loose what thou hast , but look up to god for a blessing upon the right use of what thou hast received , and if he seeth it good that thou mayest better honnor him with more he will give in thee in his own way and time , for then shall ye know if ye follow on to know the lord. hose . 6. 3. it is also promised , that they who be planted in the house of the lord like a watered gardin shall they grow and florish , and bring forth fruit in their old age : psa . 92 : 12 , 13. further , o ! let all the beloved of the lord take a specialcare of every gospel ordinance and commandment of our lord , to hold forth what light you have received , for there is non of the ordinances of the gospel to be slighted , for they hold out unto us those choyce priviledges that vvere purchased for us vvith the precious blood of jesus christ , i have found great peace , and injoyed much of gods presence in vvaiting upon him in the vvay of his appointments , and i have found the lord ( not leaving but ) teaching of mee , vvhen i out of conscience have forborn vvhere they vvere not tobe injoyed , according to the rule of the gospel , and expose my self to any suffring to injoy them in the purity of them , and indeed god doth take special notice of them vvho they be , and vvhere they dvvell , revel . 2 : 13. that in sore persecuting and suffering times hold fast his truths , and do not deny his name , mal. 3 : 16 , and hath promised that they vvho keep the vvord of his patience shall be keept in the hour of temptation . and vvhen he hath humbled us , he vvill shevv us the pattern of his house , the goings out , and the comings in thereof , and the fashions , lawes , and ordinances thereof , that we may do them . ezek. 43 : 11. and the time doth hasten that god will turn to the people a pure language . and all shall know the lord from the least to the greatest . and he will lead the blinde in a way that they know not , he will make darkness become light , and crooked things streight , and bitter things sweet , and hard things easy ; and this he will do , and not forsake us . further let none be discouraged to do their duty , though never so weak , yet if thou beest acted by the spirit of god , weak meanes often times becomes effectual to accomplish great things , for by experience also i know when some persons have been praying together , that one being senceable of the state of the other , and mourning over their sin before the lord , god have made use of those very mournings and breathings , to convince the other of their sinful state , with the danger of it , and thereby have been caused to turn from sin unto the lord , whose eyes were never opened before . one maid who by this meanes was convinced , and said nothing at present , but after prayer retiring herself to her bible , with a purpose to see what word of comfort she could find there , and it pleased god to hand to her that place , rom. 8 : 13. for if ye live after the flesh ye shall die : but if ye through the spirit do mortisy the deeds of the body , ye shall live : which word god did make very powerful and effectual to help forward his work upon her soul . all these speak forth the freeness of gods rich grace , therefore who ever readeth and under standeth what is in this free workings of god , good spirit , let him alone have all the praise and glory ; and the lord inclined my heart every day more and more to praise him : for his unchangeable love in jesus christ , therefore let them that read this give god praise for this undeserved mercy ; and let me have a share in your prayers , that i may be filled with a spirit of praise : for none have more cause then i to speak well of his great and holy name , and that i may honour god that little time that i have to live upon the earth , and that in all changes . for if god sees affliction to be good for mee , i desire not to dispise his chastizements ; for i have found more strength in a great affliction then in a little one , and my soul hath been filled with joy out of measure . therefore if we be brought to this , take joyfully the spoiling of our goods , knowing we have a better inheritance , and the giving up all to the will of god , who gave all to us , we shall have all given to us with advantage , oh ! the fulness of him that filleth all in all , but i am nothing , and can do nothing , no longer then he doth assist , therefore praise him for ever more . and since i was taken of from my incumbrances in the world , and had more time to spend in the wayes and work of god : waiting on him for more of himself , the lord ( according to his promise ) hath revealed himself more abundantly , and i have found that a chearfull watchful diligent spirit in ones general and particular calling is a great help to prevent mispending time , for of idleness comes no good , therefore it hath been my practice , that if i can do no good , nor receive good , not to stay in that place long . oh! let us be wary how we spend our precious time , for it hat a lock before , but none behind : i am of a fearful timerous spirit naturally , but i find it a great help to dash babilons brats in the first rice . i was about 14 years in the pangs of the new birth before i received the witness of the spirit , in which time i was exceeding troubled with my unbelieving heart through entertaining false fears : and indeed some thing of jesus christ was in mee all that while : althoug sometimes i could not with comfort be hold him through that thick cloud of my many iniquities and i never found satan more foyled , and my own corruptions more subdued , then when i by faith could look up unto gods unchangeable love in jesus christ , though i be a poor changeable creature , and verily i have found great gain in true godliness . and now friends , give me leave to tell you these are mine experiences , and i fear it would be burthen some to you , if i should be larger , which i could be : but give me leave to tell you the conclusion of all what i endeavour after , which is to press after the mark of the high calling , to deny my self , and look up to him that is perfect , and who presents all his perfect without spot or wrinkle . not to him that worketh onely , but to him that believeth , for he is holy , i desire to observe all the commands of christ as my rule of life , but i am not here by justified , but alone by a righteousness out of my self , there fore i say none but christ , not by workes of rightcousness that we do , but by faith are we saved , & that not of our selves it is the guift of god , for he that kindleth a fire and composeth himself about with the sparks thereof , he shall lie down in sorrow , isa . 50 : 11. for a man may do much in outward performances , and yet not have a heart right with god : the foolish virgins had lamps of profession as well as the wise , but they had not oyle ; so the young man in the gospel said to christ , he had observed all the commandments from his youth , what lacked he yet , but to deny himself , and to part with what he had for christ , to take up the cross and to follow him , which he could not do , except christ had given him a righteous heart for all his outward seeming righteousness ? so the scribes and pharisees blamed c●rist for all his righteous actions , but could not see the idol in th●r own hearts , for all their righteousness sprung not from a right root , nor was done by a right rule , nor to a right end . 1. first , they had not grace in their hearts . 2. secondly , neither did they do what they did by the rule of the word of god , but by their own rule . 3. what they did was for their own glory to get them praise from men , and not to the glory of god , amos 4 : 4 , 5 , 6. the which is an abomination to the lord ; this sacrifice god is weary of , it is as the ●ffering of swines blood , and the cutting of a dogs neck before the lord , this made cains sacrifice to be unacceptable in the sight of god ; mans righteousness is as monstruous cloathes , and filthy raggs , that comes ●ot not from a heart sanctified where christ dwels ; al though it be garnished with never so much parts and guifts , the lord looks upon the inward righteousness of the heart . parts and guifts may cease , but the least measure of true grace shall hold out to the end . and what soever is parts and not grace , bear not these following characters upon them , such have not the spirit , now the spirit is truth , light , and love . 1. first , the spirit of truth joynes with the vvord of truth ; if an angel from heaven should bring any other doctrine , we are not to receive it , and them that believe and trust in the promise it leads into all truth , wait for the accomplishment of the promise of the spirit , to teach you all things , and bring all things to your remembrance , which he hath promised shall remaine with us alwayes , john 14 : 16. this is a good antidote against error , this teaching for the most part , abides and formes the soul into it self . the more of this truth and light comes in , the more a soul abhorres it self , sees it's own emptiness , and christs fulness . the more of this light comes into the soul , the more it thirsteth after light . the more knowledg it hath of god , the more it loves god , which conformes it into his image , and the more it delights in god , and loves them most that have most of god in them , ps ▪ 16. all my delight is in the saints , and them that are excellent in the earth . the true spirit delights in all the commands of god , which shews true love to god , if you love me keep my commandments ; jo. 14 : 15 , 16. and i will pray the father and he shall give you another comforter , that he may abide with you for ever . it is a meek and a quiet spirit , it hates pride and lifting up ; it sees enough in it self dayly to humble it ; it s full of love to all that god loves , though differing from them ; by this shall all men knovv that you are my disciples , if you have love one to another . joh. 13 : 35 we know that vve are passed from death to life ; because we love the brethren . 1. joh. 3 : 14. now the reason why we should cherish this grace of love to god , his people , and all men are these . first , because without love , which is charity , we are but as sounding brass or tinckeling cymbals , all we do without this is nothing . 2 cor. 13. secondly , because christ hath said , because iniquity shall abound , the love of many shall wax cold in the last dayes . mat. 24. 12. thirdly , because it is one of christs last and great commandments . john. 13 : 34. 1. of joh. 2. 7. 8. fourthly , it renders us much like unto our master christ jesus , acts. 10 : 38. who went about doing good to all ; let us labour to follow his example , shevv pitty to them , that god hath not yet shewed so much pitty to , as he hath done unto us ; do good to them that hate you , and pray for them that dispitefully use you . mat. 5. 44 : 45. these were gods teachings to mee in the absence of faithful teachers , when they were removed into corners ; which was a sore affliction to mee , but i look at what mercy god afoards mee in all afflictions , seing i am unvvorthy of the least mercy , for it vvere a righteous thing vvith god to cut us of , and i marvailed at his patience and long suffering vvith mee , and all others . i find by experience that reading the scripture before prayer many times quickeneth the heart to christ . and to meditate on gods mercies to our soules and bodyes ; and what great things christ hath suffered to purchase these mercies for us : is a great help to stir up to that heavenly duty of praising and thankfulness : which is a maine duty i would stir up my self and others unto , because our hearts are apt to be very backward unto it ; and secondly , because it is a duty to be done at all times . in all things give thankes , yea in afflictions : for god hath promised , all shall worke together for good to them that love god. thirdly , to be filled with the spirit of praises , makes the soul to live in heaven while it is on earth : verily , we had need be stirred up to this duty ; for he that offers praise glorifies god. psal . 50. last verse . and iesus christ complaines against the neglect of it , in that place where the ten leppers were clensed , and but one did returne thankes : saith christ , was there not ten cleused , but where are the nine ? o! athankful frame doth compose the heart to great contentedness in every condition : it is of a divine nature : it stirres up the graces of god in the soul , as love and faith with hope in god and charity to others . therefore pray for the spirit of god , to put the heart into a praising frame for there 's need of the exercise of much heavenly wisdome in the performance of this duty : for ●t is a spiritual work . another experience i have had that it is our duty , and very profitable to watch against all evil thoughs : these ften grieve the holy spirit of god ; as of old he complained , how long shall vain thoughts lodg within you , and god looking upon man , beholding what was in his heart , and seeing his thoughts to be evil onely , and continually , and it repented the lord that he had made man on the earth , and it grieved him at the heart ; and god said , i will distroy man whom i have created from the facre of the earth , gen. 5 : 6. and then down comes the flood of gods displeasure upon the old world , not for sinful actions only , but thoughts also : therefore keep your hearts with all diligence , prov. 4 : 23. for out of the abundance of the heart the mouth speaketh : and in the multitude of words is sin . i would desire all to take heed of idle words : and mind well what ye speak , when and how ; avoid all needless speeches : and put far away all vain foolish jesting ; an evil , which my self was some times very prone too , and as too many do harm by , i endeavored to make my self and others merry : but alas , 't is sinful mirth , and it will bring sadness here , or els which is worse , end in sorrow hereafter : thus was i convinced of this ev●l being upon a joyrney , meeting one that was a stranger to mee , thinking to make him and my self laugh : spoake jestingly to him ; but he presently fella swearing and cursing , and railing ; which when i heard , wounded me to the heart , that i by my folly should provoke the poor man so to sin against god , my mirth soon turned into mourning . and while i mourned before the lord over this my great evil , which had produced such a sad effect , god was pleased to set this upon my heart . cannot i make thee more merry with heavenly and spiritual joy , then thou canst make thy self with such foolish vain and sinful mirth . and the lord hath since filled mee with that sweet refreshing joy : that is a thousand times better to mee then all sinful mirth . further , in reference to words , i would commend unto yow some scripture rules : iam. 1 : 26. compared with math. 12 : 27. from whence we may observe , that when any person doth utter words that be vain , earthly , or froward , it doth plainly manifest that there is an earthly , vain , and froward heart ; whi●h is an abomination to the lord , prov. 11 : 20. and in iam. 1 : 19. the apostle doth perswade christians to be swift to hear , but slow to speak , and slow to wrath . and jesus doth exhort his followers that their yea should be yea , and their nay nay ; saying , that what soever is more is evil : and iams 1 : 21. bids us lay apart all filthiness and superfluity of naughtiness : that is to say , what ever is more then needful in words , apparel , and diet ; yea , and in all things , and what ever profession any person may make , if they bridle not their tonge , they deceive themselves and their religion is vain ; hath god through his free grace , passed his distinguishing love upon a little remnant : doubtless 't is their duty then to distinguish themselves from others , in their words habit , and in their whole conversation so to walke as becometh the gospel : phil. 1 : 27. surely if persons were awakened by the voice of god , that speaks lowd in the present afflictions , they would so doe ▪ 't now is not a time for any of gods children to continue their superfluities , when many do want necessaries : let me intreat such to read , and mind what is written in rom. 12 : 1 , 2. and 1 pet. 2 : 11. if we could but be moderate in the use of all things : what good stewards should we be of the manifold blessings of god ; which he hath betrusted us with , and we must give an account of in the day of the lord. prosperity hath made many to glory in the flesh ; and exalt themselves , in , which vain glory some still do continue : although the great eternal god hath and doth testify from heaven against it , but if it be not repented of , and departed from , god wil turn it into shame , hosea 4 : 7. as they were increased , so they sinned against me , therefore will i change their glory into shame : it s now a trying time , and all persons by their conversations will discover what they are , and were ever the deeds and workes of the flesh appear , and are alowed , 't is evident there is not the spirit of god in them : and they who have not the spirit of christ are none of his : and 't is not a talking of , but walking in the spirit , will help against the fulfilling the lusts of the flesh , and manifest who are the true children of god. oh! that persons were wise , to consider their latter end , then surely they would not neglect the knowledg of those things that belong to their peace : but chuse that better part , that shall never be taken from them . which would make them happy for ever . oh! that all would be persuaded to commune with their own hearts , and consider their own wayes : and to mind the dreadful judgments of god , and his vials of wrath that shall be powred out against sin and sinners , surely they would see it is high time to departe from pride , vain glory , coveteousness , oppression , hypocrisy , mallice , and all sin : for verily , god is visiting for these things , and for persons still to continue therein , may it not be feared and justly exspected , that god should increase his judgments , and punish seaven times more : leit . 26 : 21 , 24. they who departe not from sin god will departe from them : and hovv sad that is let soules consider : read hosea 9 : 11 , 12 , 14. therefore who ever vvould not be eternally seperated from god , let them in time seperate from all sin : and let poor soules take speciall heed they live not in any knovvn evil , nor neglect any knovvn duty , but put on the lord jesus christ , and make no provision for the flesh to fulfil the lusts thereof ; for if ye live after the flesh ye shall dye : but if ye through the spirit do mortify the deeds of the body , ye shall live , rom. 8 : 13. let me propound but this on question , and i vvish all young and old , rich and poor to mind it , vvhether or no it is not better to separate from sin , then that sin should seperate thee from god for ever . oh! vvhat need is there , that all vvho love god and their ovvn soules , should hate , abhorre , and depart from all sin , because 't is that vvhich god doth so hate , as he vvill punish it vvhere ever he finds it . yea , if a david , a man after gods ovvn heart do commit any sin , he must be reproved for it ; and god vvill so frovvne as it may cost many sigths , prayers , and tears , before god restore unto him the joy of his salvation , and though secretly committed , yet god vvill punish openly that others may hear and fear . 2 sam. 12 : 12. oh! hovv have i found by sad experience , that pride is a breeding sin , and spiritual pride is indeed the very vvorst , vvhen persons come to have a little knovvledg of the things of god , and have set a fevv steeps in his vvayes : many be too prone , then to be puffed up vvith self conceite , and to judg all others to be in errors , vvho are not just of their perswasion ; and so to judge censure , and condemne them for heretikes : and to persecute them at least vvith the tonge , but though sometimes paul did thus ; he acknovvledgeth it vvas from a pharisaical spirit , which vve had all need to take heed of : and judg not ; and ye shall not be judged . alas ! our heavenly father have many children , but there be babes and some stronge men : they are not all of an age , nor cannot all see alike , not acte alike ; let all the beloved of god ( cease smi●ing and ) manifest true love one another . and vvhat ever their perswasion be all vvho are humble and holy , and do faithfully vvalke up to the light they have received , let them be beloved for the fathers sake . oh! that vve may be filled vvith that grace of true charity ; for that is a special antidote against all pride , malice and any evil thoughts , and evil speakings , and prejudice , and offences one against another . 1 cor. 13 : 1 , 4. &c. there vve may read at large of the excellency of true charity . oh! the more any one is filled vvith the good spi it of god , the more shall they be enabled against all the vvorks and fruits of the flesh ; therefore i vvould counsel persons vvhen they avvake , vvait for the teachings of the spirit , and for the accomplishment of that promise made to the last dayes . and vvhat the spirit teacheth do ye commit to the spirits keeping : and they , vvhith vvhom it is the day of gods povver are made vvilling both to hear the spirits voyce , and obey it . and i vvould have all to endeavor diligently for the injoyment of the spirit , and hearken every one that hath an ear : vvhat it speaks , for the teachings thereof are very glorious ; it makes a soul live as it vvere in heaven vvhile on earth . surely vvhen daniels faith vvas made strong by the injoyment of this blessed spirit of god , so as nothing could hinder him from the vvorship of god. oh! vvhat svveet communion did he injoy vvith god , and although throvvn into the lions den , yet there vvonderfully and comfortably preserved , i have found this , that vve are too ready to dispise or slight the spirit of god , vvhen it appears in something beyond us , or out of our reach , but let us take heed of this evil also . this good spirit of god is that vvhich vvill enable us to chuse to suffer rather then to sin , and in all our suffering it vvill vvonderfully assist and uphold us , and carry through the forest firy tryals , and if vve be throvvn into sufferings for christ sake , be sure he vvil make one vvith us to uphold us in the furnis ; and vve need not study hovv vve shall be delivered from our ennemies , for god vvill deal vvith them as he did vvith daniel , and the three children ; for he will recompence the wickedness of the wicked upon their ovvn heads ; therefore fear not , but stand still and vvait , and yovv shall see the salvation of god. and i do not think that these things be given in to me from the lord for my ovvne sake only , but for your benefit , to vvhom it may come ; and i hope i am so far from having high thoughts of my self , that the more i see of god , and injoy from god , so much the more cause i have to be humble ; and if others find theirhearts as bad as i have found mine , they vvill see cause enough to use all means vvith them ; and vvhen allis done ; it must be faith in jesus christ must remove this mountain ; faith vvill carry us out of ourselves unto christ , and cause us to rest on him to do all our vvorkes for us , and in us , do ye cherish a holy fear against sin , and an holy bouldness to come to god , and a holy confidence in him for vvhat we come for , and let not the fear of man hinder from any duty god calls thee unto ; to conclude , i only commend unto you that vvord in micha 6 : 8. so shal i leave this to the blessing of the lord , and the consideration of the vvise . courteous reader , if these my experiences sute not with thy condition , yet let it have a patient view of thee , and pass by what is of the flesh , own what is of the spirit , and iudg not , what thou shalt meet with of the truth : because thou art not yet acquainted in that way , for the secrets of god are sometime with pore weak ones that sears him , and what is come to pass i hope you will believe ; if it was not out of obedience to god , it should not have com'd to your vew , neither would i have put my name to it , if i could have avoided it , for fear of the rash iudgment of some , least it should be thought , i did it out of pride , or to own a prophetical spirit , which i know not , but i own a prophetical voice of christ , which if he pleases to speak , he can make mee to hear , yea to believe , this i have experience of : and if these crumes which i have gathered from my bountiful lords table , you cann●t find it savory to you , leave it to the hungry broaken hearted christians , to wh●● ever crumbe of mercy is sweet , when it comes out of love from our blessed saviour . and let not this be dispised , because it is the spirits working in the weakes● vessel ; for christ did not reject the woman though weak , ignorant , and sinful ; and where he hath forgiven much , he maketh them love much , and follow him to the las● , especially if they keep the word of his patience , holding fast to every truth of god , though it be in an evil time when truth is dispised . mary followed christ to the last , and the lord did so assist her with his spirit , who shewed her strong affections to him , gonig early in the mornning to the sepulchre , and christ put this honour upon her , that she must bring the first glad tidings of the gospel of the resurrection unto the disciples . and his appearance to her in that season , when she knew not where to seek him . christ herein shewed his great love to sinners ; for she being a poor ignor an t woman , though full of affection , did as many of us do now a dayes , seek the living among the dead : but where christ keeps up the affections of a soul to himself , he manifests more of the knowledg of himself ; and christ doth testify in iohn . 4. th●● it was his meat and drink to do his fathers will , and that was to teach the poor t●● knowledg of his will. and when he made known himself to that poor woman , 〈◊〉 affections where so enlarged that she goes and calls others ver . 34. thus christ finished the work of his father , to take care of the weakest of his stock , that as the woman was first in the transgression , she might have first knowledg of the resurrection ▪ the guift of the well of watter , which springs up unto everlasting life : and this guift god is pleased to give it unto women as well as unto men . and he doth require that they should honour him as well as men , for the free grace of god in christ as wel● to the one as the other , and 't is his free grace that i am what i am ; and if this small mite be not accepted ( by all , ) i shall take it as an high honnor to suffer for well-doing ; for ●hough in my self i am low , and find the flesh would hinder , and my memory bad , yet i can through grace say , the spirit hath been my remembrance , and in the simplicity of my heart i have done this , and out of obedience to my good god , which makes the son of righteousness to shine on the weak and on the strong . and truely i have nothing to glory in , for i never did see my self so weak as now , and since i had communion night and day with god , i never was so much in self-loathing and abhorring as now ; therefore praise the lord with mee , for i am a poor sinful creature , and i desire that all that fear the lord , to whom this shall come , would pray earnestly to god for me , that i may stand fast in this evil day , and may walk humbly , blamelesly , and very harmlesly towards all : so that i may honour him which hath honoured me , with his son , to whom be glory and praise for ever . now , to testify to all that i have received ( from the lord ) that gift of singing as well as the gift of prayer , and any other , therefore i shall present to your view some of those hymnes and spiritual songs : with an account how and when they were given in ; and so shall leave it to the spiritual to iudge . as i was waiting on the lord , in that ordinance of the lords supper , this following short hymne was immediately given in . o now my soul go forth with praise , for god excepteth thee alwayes ; thy life is bound up now in mee , my precious death hath set thee free . this testimony i thee give , at this bread was broaken , so was i , that thou in mee mightest never dye : my blood doth justify the same , that thou mayest praise my holy name . my covenant i have made with thee , so that thou art now whole set free : sin nor sa●han cannot thee charge , because my love hath thee inlarg'd , so sure as i am plas 't above , so sure art thou now of my love . your waiting shall be upon me , till i your souls hath filled ; and in the way of righteousness you shall be made to yeeld . another time i having been waiting on the lord in breaking bread : and soon after was given in this following . the spring is come the dead is g●ne , sweet streams of love doth flow : there is a rock , that you must knock , ●rom whence these stream do go . the banquets s●t , the king is c●me , to entertain his guest : all that are weary of their sins , he waites to g●ve them rest . then come , and take your fill of love , here 's joy enough for all , to see our king so richly clad , and g●ve so loud a call . here 's wine without money or price : here 's milk to nurish babes : you may come to this banquet now , and f●ede of it most large . then comf●rt you your selves in him ; t is sweet to see his love , that they , that are redeemed by him , may live so free above . and while the afflicting hand of god was upon mee in some measure , this following was given in one evening , as a song of instruction . afflictions are not from the dust , nor are they in vain sent : but they shall work the work of him , that is most nobly bent. then let thine eyes look upon him , which worketh in the dark ; and let thine heart imbrace his love , least thou from him should'st start . although thou canst not see his work , yet waite on him with joy ; for none shall hinder now his work , nor none shall him anoy . thou must be willing to take up the cross , to follow him , and waite till he will make his cup , to flow up to the brim . seeing thou art now called unto the purpose of his will , let not afflictions trouble thee , believe , and stand thou still . if that the lord did not thee love , he would not this pains take , to let thee see his grace in thee , and also thee awake . it s●owers away the dr●s●● from thee , and takes away thy tinne : it makes thy soul sit for to hear the voice of thy sweet king. it makes the soul further to know the sonship of his grace ; and weanes the soul from things below , that it m●y seek his face . it puts the wise to see his work , and puts him in the way , that he may forthwith seek the lord , without further delay . it mak●s him now resolve upon obedience to his grace ; and watchful in the way he goes , that he may seek his face . it makes him look for strenght from god , to heale his sliding back : it makes him look up to the rock , for that vvhich he dot lack , this was november the 20. in the year 1656. zion is god's precious plant , the lord vvill vvatter it every day : o! zion is god's holy one , it shall not vvhet her nor decay . zion is that fenced vvell , a tovver that none shall throvv dov●n : o! zion is that glorious hold , that god vvill keep both safe and sovvnd . zion is that pleasant plant , that god vvill hedg about each hour ; o! zion is gods heritage , and he vvill keep it by his povver . therefore let not thy heart novv faint , for zions sake hold not thy peace ; for our god vvill hear zions plaint ; therefore give thy god novv no rest , till thou vvith zion he hath blest . let zion knovv her time dravves near , she may look up novv vvithout fear : let zion knovv her god doth live , that hath her portion for to give . let zions children novv rejoyce , and lett hem praises sing : o! let them lift up pleasant voyce , in honnor to their king. let zion knovv her god is true , that vvill her mercies novv renevv , she shall receive great things from him , who is her glory , and her king. althoug afflictions should hold on , and troubles should arise ; yet god vvill ovvn his precious one , their prayers hee 'll not despise . our king shall reigne in righteousness , his glory shall shine forth ; he vvill come forth in iudgment then , † for his poor saints comfort . our king shall reigne in glory then , he shall himself come up , his ennemies then shall fall vvith speed and be made but a puf . then let my people quiet sit , and vvait on him vvith joy ; there is a time dravves near at hand , nothing shall them anoy . the poor then of the flock shall find a rest ; and i their god , and portion , will them bless : and they shall to me for a refuge fly , and i will be their helpe continually . then shall their souls alone in mee rejoyce , that i have made of them my onely choyce ; i vvill sill them in that day vvith my povver , so they shall vvait on me then every hour . their soul shall be as vvattered plants vvith devv , and i my mercy vvill to them renevv ; their heats shall be ingaged vvith my love , for i vvill move in them from povver above . this is the portion that i novv vvill give , vnto all those that strifes humbly to live ; therefore rejoyce in god your onely guide vvhich in this day of trouble vvill you hide . end . awake , awake , put on my strength , and mine owne comelyness , look upon mee for i have wroght thy deliverance . thou art black , but comely in mine eyes , that doth behold thee swearing mine owne righteousness , which glory can not becould . i waited long on thee , to see , when thou wouldst mee ●mbrace , and when thou would'st look up to mee , to see my glorious face . and now , what say'st thou unto mee ? have i not done thee good ? and have not spar'd to set thee free , 〈◊〉 own sons pretious blood . therefore let all thy life be now a sacrifice of praise , and to my holyness give up thy self in all my wayes . let not the world so sad thy heart , nor cast thee down solow , for ●f thou wait upon my grace , my secrets thou shalt know . be watchful , and keep do close to me● thy garments : do not staine ; and that will be to thy poor soul , a certain heavenly gain . take heed of glorying in my love but walk humbly and low , ●or it is onely my fulness , that makes thee thus to flow . there is by pathes to wander in , that sathan would advance , but i will keep thee by my power , and be thy deliverance . be watchful and keep close to mee , my garments do not soyl , for they are thine to cover thee ; be watchful then a while . oh ! where shall i find now a people quicken'd still , that seek all times to live on god , and eck to do his will. a people that deny them selves , and eck the cross up take , that doth delight in god alone , and eck the world for sake . a people that abhor themselves , and over their sins weep , a people mourning o'r the land , and doth him dayly seek . a people that believes in god , by faith drawes vertue still ; lay hold on promise which is true contented with his will. a people that the word esteem , keeping close there dayly , and for a rule the same doth take , when others from it fly . their hearts are fastened on the lord , they for are fuge fly , that god vvould novv help by his povver , in their extremity . their cries are novv unto the lord , thy seek in him to hide , to take of novv his heavy hand , and not let vvrath abide with such a people vvould i spend , my life and dayes novv here : oh! think upon thy servant lord , and to me novv dravv near . i assure you courteous reader these are not studed things , but are given in immediately . fin . notes, typically marginal, from the original text notes for div a62005-e5530 † for the confirmation hereof do ye mind these two scriptures esai . 45 : 13. and psalm 89 : 19. a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the honourable house of commons, april. 29. being the day of publike humiliation. whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / by iohn owen, minister of the gospel at coggeshall in essex. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90296 of text r200768 in the english short title catalog (thomason e334_15 e334_16). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 174 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90296 wing o825 thomason e334_15 thomason e334_16 estc r200768 99861428 99861428 159666 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. a90296) transcribed from: (early english books online ; image set 159666) images scanned from microfilm: (thomason tracts ; 54:e334[15] or 54:e334[16]) a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the honourable house of commons, april. 29. being the day of publike humiliation. whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / by iohn owen, minister of the gospel at coggeshall in essex. owen, john, 1616-1683. 83, [1] p. printed by g.m. for philemon stephens at the signe of the gilded lion in pauls church-yard., london, : 1646. in three parts. reproduction of the original in the british library. eng church of england -government -early works to 1800. bible. -n.t. -acts xvi, 9 -sermons. sermons, english -17th century. fast-day sermons -17th century. grace (theology) -early works to 1800. church polity -early works to 1800. a90296 r200768 (thomason e334_15 e334_16). civilwar no a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners:: wherein gods uncontrollable eternall purpose, in owen, john 1646 27320 186 170 0 0 0 0 130 f the rate of 130 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2008-07 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a vision of vnchangeable free mercy , in sending the means of grace to undeserved sinners : wherein gods uncontrollable eternall purpose , in sending , and continuing the gospel unto this nation , in the middest of oppositions and contingencies , is discovered : his distinguishing mercy , in this great work , exalted , asserted , against opposers , repiners : in a sermon preached before the honourable house of commons , april . 29. being the day of publike humiliation . whereunto is annexed , a short defensative about church-government , ( with a countrey essay for the practice of church-government there ) toleration and petitions about these things . by iohn owen , minister of the gospel at coggeshall in essex . london , printed by g. m. for philemon stephens at the signe of the gilded lion in pauls church-yard . 1646. die mercurii 29. april , 1646. ordered by the commons assembled in parliament , that m. ienner and sir peter wentworth do from this house give thanks to m. nalton and m. owen for the great pains they took in the sermons they preached this day , at the intreaty of this house , ( it being a day of publike humiliation ) at margarets westminster . and to desire them to print their sermons : and it is ordered that none shall presume to print their sermons , without license under their hand-writing . h. elsynge , cler. parl. d. com. i do appoint philemon stephens , and none else , to print my sermon . john owen . amplissimo senatui inclytissimo populi anglicani conventui ( ob ) prisca anglo-britannorum jura strenue & fideliter asserta : libertatem patriam ( nefarijs quorundam molitionibus paene pessundatam ) recuperatam : justitiam fortiter , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} administratam , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in ecclesiasticis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} dissolutam , ritus pontificios , novitios , antichristianos abolitos , privilegia plebis christianae postliminio restituta , potissimum protectionem dei o. m. his omnibus alijsque innumeris consilio , bello , domi , foras gratiose potitam , ) toto orbe jure meritissimo celeberrimo , toti huic insulae aeternâ memoriâ recolendo , viris illustribus clarissimis , sclectissimis ex ordine communium in supremacuria parliam , congregatis , concionem hanc sacram , humilem illam quidem , ipsorum tamen voto jussuque prius coram ipsis habitam , nunc luce donatam , ddc . joannes owen . a sermon preached before the honourable house of commons , on the day of their publike fast , april 29 , 1646. acts , chap. 16. ver. 11. and a vision appeared to paul in the night , there stood a man of macedonia , and prayed him , saying , come over into macedonia , and helpe us . the kingdom of jesus christ is frequently in the scripture compared to growing things ; small in the beginning and first appearance , but increasing by degrees unto glory and perfection . the shapelesse stone cut out without hands , having neither form , nor desirable beauty given unto it , becomes a great mountain , filling the whole earth , dan. 2. 35. the small vine brought out of aegypt , quickly covers the hills with her shadow , her boughs reach unto the sea , and her branches unto the rivers , psal. 80 8. the tender plant becomes as the cedars of god ; and the grain of mustard-seed to be a tree for the fowls of the air , to make their nests in the branches thereof : mountains are made plains before it , every valley is filled , and the crooked paths made straight , that it may have a passage to its appointed period ; and all this , not only , not supported by outward advantages , but in direct opposition to the combined power of this whole creation , as fallen , and in subjection to the god of this world , the head thereof . as christ was a tender plant , seemingly easie to be broken , and a root out of a dry ground , not easily flourishing , yet liveth for ever : so his people and kingdom , though as a lily among thorns , as sheep among wolves , as a turtle dove among a multitude of devourers , yet stands unshaken , at least unshivered . the main ground and foundation of all this , is laid out , ver. 6 , 7 , 8 , 9 , of this chapter , containing a rich discovery , how all things here below , especially such as concern the gospel and church of christ , are carried along , thorow innumerable varieties , and a world of contingencies , according to the regular motions and goings forth of a free , eternall , unchangeable decree : as all inferiour orbs , notwithstanding the excentricks and irregularities of their own inhabitants , are orderly carried about by the first mover . in the 6. verse . the planters of the gospel are forbid to preach the word in asia , ( that part of it peculiarly so called , ) and ver. 7. assaying to go with the same message into bithynia , they are crossed by the spirit , in their attempts : but in my text , are called to a place , on which their thoughts were not at all fixed : which calling , and which forbidding , were both subservient to his free determination , who worketh all things according to the counsell of his own will , ephes. 1. 11. and no doubt but in the dispensation of the gospel , thorowout the world , unto this day , there is the like conformity to be found , to the patern of gods eternall decrees : though to the messengers not made known aforehand by revelation , but discovered in the effects , by the mighty working of providence . amongst other nations , this is the day of englands visitation , the day-spring from on high , having visited this people , and the sunne of righteousnesse arising upon us , with healing in his wings , a man of england hath prevailed for assistance , and the free grace of god , hath wrought us helpe by the gospel . now in this day three things are to be done , to keep up our spirits unto this duty , of bringing down our souls by humiliation . 1. to take us off the pride of our own performances , endeavours , or any adherent worth of our own , not for your sakes do i this , saith the lord ; be it known unto you , be ye ashamed and confounded for your own wayes , o house of israel , ( o house of england , ) ezek. 36. 32. 2. to root out that atheisticall corruption , which depresses the thoughts of men , not permitting them in the highest products of providence , to look above contingencies , and secundary causes , though god hath wrought all our works for us , isa. 26. 12. and known unto him are all his works from the beginning of the world , acts 15. 18. 3. to shew that the bulke of this people are as yet in the wildernesse , far from their resting place , like sheep upon the mountains , as once israel , jer. 50. 6. as yet wanting helpe by the gospel . the two first of these will be cleared , by discovering , how that all revolutions here below , especially every thing that concerns the dispensation of the gospel and kingdom of the lord jesus , are carried along , according to the eternally-fixed purpose of god , free in it self , taking neither rise , growth , cause nor occasion , from any thing amongst the sons of men . the third , by laying open the helpelesse condition of gospel-wanting souls , with some particular application , to all which my text directly leads me . the words in generall , are the relation of a message from heaven , unto paul , to direct him in the publishing of the gospel , as to the place , and persons wherein , and to whom he was to preach : and in them you have these four things : 1. the manner of it , it was by vision , a vision appeared . 2. the time of it , in the night . 3. the bringer of it , a man of macedonia . 4. the matter of it , helpe for the macedonians , interpreted , ver. 10. to be by preaching of the gospel . a little clearing of the words will make way for observations . 1. for the manner of the delivery of this message , it was by vision : of all the wayes that god used of old , to reveal himself unto any in extraordinary manner , which were sundry and various , heb. 1. 1. there was no one so frequent , as this of vision : wherein this did properly consist , and whereby distinguished from other wayes , of the discovery of the secrets of the lord , i shall not now discusse : in generall , visions are revelations of the minde of the lord , concerning some hidden things present or future , and not otherwise to be known : and they were of two sorts ; 1. revelations meerly by word , or some other more internall species , without any outward sensible appearance , which , for the most part , was the lords way of proceeding with the prophets ; which transient light or discovery of things before unknown , they called a vision . 2. revelations , accompanied with some sensible apparitions , and that either : 1. of things , as usually among the prophets , rods and pots , wheels and trees , lamps , axes , vessels , rams , goats and the like , were presented unto them . 2. of persons , and those according to the variety of them , of three sorts ; first , of the second person of the trinity ; and this either 1. in respect of some glorious beams of his deity , as to isaiah , chap. 6. 1. with joh. 12. 41. to daniel , chap. 10. ver. 5 , 6. as afterwards to iohn , rev. 1. 13 , 14 , 15. to which you may adde the apparitions of the glory of god , not immediately designing the second person , as ezek. 1. 2. with reference to his humanity to be assumed , as to abraham , gen. 18. 1 , 2. to ioshua , chap. 5. 13 , 14 , 15 , &c. second , of angels , as unto peter , acts 12. 7. to the woman , mat. 28. 2. to iohn , rev. 22. 8 , &c. third , of men , as in my text . now the severall advancements of all these wayes in dignity and preeminence , according as they clearly make out , intellectuall verity , or according to the honour and exaltation of that whereof apparition is made , is too fruitlesse a speculation for this daies exercise . our vision is of the later sort , accompanied with a sensible appearance , and is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; there be two words in the new testament signifying vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , coming from different verbes , but both signifying to see : some distinguish them , and say , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is a vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an appearance to a man awake ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an appearance to a man asleep : called sometimes a dream , iob 33. 15. like that which was made to ioseph , mat. 2. 19. but this distinction will not hold : our saviour calling that vision , which his disciples had at his transfiguration , when doubtlesse they were waking , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 17. 9. so that i conceive paul had this vision waking ; & the night , is specified , as the time thereof , not to intimate his being asleep , but rather his watchfullnes , seeking counsell of god in the night which way he should apply himself , in the preaching , of the gospel : and such i conceive was that of later daies , whereby god revealed to zuinglius a strong confirmation of the doctrine of the lords supper , from exod. 12. 11. against the factours for that monstrous figment of transubstantiation . 2. for the second or time of this vision , i need say no more , then what before i intimated . 3. the bringer of the message , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he was a man of macedonia in a vision : the lord made an appearance unto him , as of a man of macedonia ; discovering even to his bodily eyes a man , and to his minde , that he was to be conceived as a man of macedonia : this was , say some , an angel , the tutelar angel of the place , say the popish expositors , or the genius of the place , according to the phrase of the heathens , of whom they learned their daemonologie , perhaps him , or his antagonist , that not long before appeared to brutus all philippi : but these are pleasing dreams : us it may suffice , that it was the appearance of a man , the minde of paul being enlightened to apprehend him as a man of macedonia : and that with infallible assurance , such as usually accompanieth divine revelations , in them to whom they are made , as jer. 23. 28. for upon it , luke affirmeth , ver. 10. they assuredly concluded , that the lord called them into macedonia . 4. the message it self is a discovery of the want of the macedonians , and the assistance they required , which the lord was willing should be imparted unto them : their want is not expressed , but included in the assistance desired , and the person unto whom for it they were directed . had it been to help them in their estates , they should scarcely have been sent to paul , who i believe , might for the most-part say with peter , silver and gold have i none . or had it been with a complaint , that they , who from a province of greece , in a corner of europe , had on a sudden been exalted into the empire of the eastern world , were now enslaved to the roman power and oppression , they might better have gon to the parthians , then the only state in the world , formidable to the romans : paul , though a military man , yet fought not with neroe's legions , the then visible devil of the upper world , but with legions of hell , of whom the earth was now to be cleared ; it must be a soulwant , if he be entrusted with the supplying of it . and such this was , help from death , hell , satan , from the jaws of that devouring lion : of this the lord makes them here to speak , what every one in that condition ought to speak , help for the lords sake , it was a call to preach the gospel . the words being opened , we must remember what was said before of their connexion with the verses foregoing ; wherein the preachers of the gospel , are expressely hindred from above , from going to other places , and called hither . whereof no reason is assigned , but only the will of him that did imploy them : and that no other can be rendred , i am further convinced , by considering the empty conjectures of attempters . god fore-saw that they would oppose the gospel , saies our beda : so say i might he of all nations in the world , had not he determined to send his effectuall grace for the removall of that opposition : besides , he grants the means of grace to despisers , matth. 11. 21. they were not prepared for the gospel , says oecumenius : as well say i as the corinthians , whose preparations you may see , 1 cor. 6. 9 , 10 , 11. or any other nation , as we shall afterwards declare ; yet to this foolish conjecture adhere the papists and arminians . god would have those places left for to be converted by john , saies sedulius , yet the church at ephesus the cheif city of those parts was planted by paul , says ignatius , and irenaeus . he foresaw a famine to come upon those places , says origen ; from which he would deliver his own , and therefore it seems , left them to the power of the devil . more such fancies might we recount , of men , unwilling to submit to the will of god ; but upon that as the sole discriminating cause of these things we rest , and draw these three observations . 1. the rule whereby all things are dispensed here below , especially in the making out of the means of grace , is the determinate will and counsell of god : stay not in asia , go not into bithynia , but come to macedonia , even so , o father , for so , &c. 2. the sending of the gospel to any nation , place or persons rather then others , as the means of life and salvation , is of the meer free grace and good pleasure of god . stay not in asia , &c. 3. no men in the world want help , like them that want the gospel . come and help us . begin we with the first of these , the rule whereby , &c. or all events and effects , especially concerning the propagation of the gospel , and the church of christ , are in their greatest variety , regulated by the eternall purpose and counsell of god : all things below in their events , are but the wax , whereon the eternall seal of his purpose , hath left its own impression , and they every way answer unto it . it is not my minde to extend this to the generality of things in the world , nor to shew how the creature , can by no means deviate from that eternall rule of providence whereby it is guided , no more then an arrow can avoid the mark , after it hath received the impression of an unerring hand , or well-ordered wheels not turne , according to the motion given them by the master spring , or the wheels in ezekiels vision move irregularly to the spirit of life that was in them . nor yet secondly , how that , on the other side , doth no way prejudice the liberty of second causes , in their actions agreeable to the natures they are indued withall . he who made and preserves the fire , yet hinders not , but that it should burne , or act necessarily agreeable to its nature ; by his making , preserving and guiding of men , hindreth not , yea effectually causeth , that they work freely , agreeable to their nature . nor yet thirdly , to clear up what a straight line runs thorow all the darknes , confusion and disorder in the world , how absolutely , in respect of the first fountain , and last tendance of things , there is neither deformity , fault , nor deviation , every thing that is amisse , consisting in the transgression of a morall rule , which is the sin of the creature , the first cause being free : as he that causeth a lame man to goe , is the cause of his going , but not of his going lame : or the sun exhaling a smell from the kennell , is the cause of the smell , but not of its noisomnesse , for from a garden his beams raise a sweet savour : nothing is amisse but what goeth off from its own rule , which he cannot do , who will do all his pleasure , and knows no other rule . but omitting these things , i shall tie my discourse to that which i cheifly aimed at in my proposition , viz. to discover how the great variety which we see in the dispensation of the means of grace , proceedeth from , and is regulated by some eternall purpose of god , unfolded in his word . to make out this , we must lay down three things . 1. the wonderfull variety in dispensing of the outward means of salvation , in respect of them , unto whom they were granted , used by the lord since the fall : i say , since the fall , for the grace of preserving from sin , and conti●●ing with god , had been generall , universally extended to every creature , but for the grace of rising from sin , and coming again unto god , that is made exceeding various , by some distinguishing purpose . 2. that this outward dispensation being presupposed , yet in effectuall working upon particular persons , there is no lesse variety , for he hath mercy on whom he will have mercy . 3. discover the rules of this whole administration . 1. for the first , the promise was at first made unto adam , and by him doubtlesse conveied to his issue ; and preached to the severall generations , which his eyes beheld , proceeding from his own loyns : but yet by the wickednes of the old world , all flesh corrupting their waies , we may easily collect , that the knowledge of it quickly departed from the most : sin banishing the love of god from their hearts , hindred the knowledge of god from continuing in their mindes . 2. after many revivings , by visions , revelations , and covenants , it was at length called in from the wide world , and wholly restrained to the house , family and seed of abraham : with whom alone , all the means of grace continued , for thrice fourteen generations ; they alone were in goshen , and all the world besides in thick darknes : the dew of heaven was on them as the fleece , when else all the earth was dry . god shewed his word unto jacob , his statutes and judgements unto israel , he hath not dealt so with any nation , psal. 141. 19 , 20. the prerogative of the jews was cheifly in this , that to them were committed the oracles of god , rom. 3. to them pertained the adoption , and the glory , the covenants and the giving of the law , the service of god and the promises , rom. 9. 4. 3. but when the fulnes of time came , the son of god being sent in the likenes of sinfull flesh , he drew all men unto him : and god , who had before winked at the time of their ignorance , then called them every where to repent : commanding the gospel to be preached , to the universality of reasonable creatures , and the way of salvation to be proclaimed unto all ; upon which , in few years the sound of the gospel went out into all nations , and the sun of righteousnes displayed his beams upon the habitable parts of the earth . 4. but yet once more this light , by satan and his agents , persecutours and seducers , is almost extinguished , as was foretold , 2 thes. 2. remaining but in few places , and burning dim where it was , the kingdom of the beast being full of darknes , revel. 16. 10. yet god again raiseth up reformers , and by them kindles a light , we hope , never to be put out . but alas , what a spot of ground doth this shine on , in comparison of the former vast extents and bounds of the christian world . now is all this variety , think you , to be ascribed unto chance , as the philosopher thought the world was made by a casuall concurrence of atomes ? or hath the idol free-will , with the new goddesse contingency , ruled in these dispensations ? truly neither the one nor the other , no more then the fly raised the dust , by sitting on the chariot wheel ; but all these things have come to passe , according to a certain unerring rule , given them by gods determinate purpose and counsell . secondly , presupposing this variety in the outward means , how is it that thereupon , one is taken , another left ? the promise is made known to cain and abel ; one the first murtherer , the other the first martyr ; jacob and esau , had the same outward advantages , but the one becomes israel , the other edom , the one inherits the promises , the other sels his right for a messe of pottage : at the preaching of our saviour , some believed , some blasphemed ; some said he was a good man , others said , nay , but he deceiveth the people : have we not the word in its power this day , and do we not see the like various effects , some continuing in impenitency , others in sincerity closing with jesus christ ? now what shall we say to these things ? what guides these wheels ? who thus stears his word for the good of souls ? why this also , as i said before , is from some peculiarly distinguishing purpose of the will of god . to open the third thing proposed , i shall shew , first , that all this variety is according to gods determinate purpose , and answereth thereunto ; secondly , the particular purposes from whence this variety proceedeth . 1. ephes. 1. 11. he worketh all things according to the counsell of his own will : as man may be said to erect a fabrick , according to the counsell of his will , when he frameth it before in his minde , and maketh all things in event , answer his preconceived platform ; all things , ( especially {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all those things , of which the apostle there treateth , gospel-things ) have their futurition , and manner of being , from his eternall purpose : whence also is the idea in the minde of god , of all things with their circumstances , that shall be : that is the first mover , continuing it self immoveable : giving to every thing a regular motion , according to the impression which from that it doth receive : for known unto him are all his works from the beginning of the world , act. 15. 18. if any attendants of actions , might free and exempt them , from the regular dependance we insist upon , they must be either contingency or sin ; but yet for both these , we have , besides generall rules , clear particular instances : what seems more contingent and casuall , then the unadvised slaying of a man , with the fall of the head of an axe from the helve , as a man was cutting wood by the way side ? deut. 19. 5. yet god assumes this as his own work , exod. 23. 13. the same may be said of free agents , and their actions : and for the other , see act. 4. 27 , 28. in the crucifying of the sonne of gods love , all things came to passe according as his counsell had before determined that it should be done . now how in the one of these liberty is not abridged , the nature of things not changed in the other , sinne is not countenanced , belongs not to this discourse : the counsell of the lord then standeth for ever , and the thoughts of his heart are unto all generations , psal. 33. 12. his counsell standeth , and he will do all his pleasure , isa. 46. 10. for he is the lord , and he changeth not , mal. 3. 6. with him is neither variablenes nor shadow of turning , james 1. 17. all things that are , come to passe in that unchangeable method , which he hath laid them down from all eternity . 2. let us look peculiarly upon the purposes according to which the dispensations of the gospel , both in sending , and withholding it do proceed . 1. for the not sending of the means of grace unto any people , whereby they hear not the joyfull sound of the gospel , but have in all ages followed dumb idols , as many doe unto this day . in this chapter of which we treat , the gospel is forbidden to be preached in asia and bithynia , which restraint the lord by his providence , as yet continues to many parts of the world : now the purpose from whence this proceedeth , and whereby it is regulated , you have rom. 9. 22. what if god willing to shew his wrath , and to make his power known , endured with much long suffering the vessels of his wrath fitted to destruction , compared with matth. 11. 25 , 26. thou hast hid these things from the prudent and wise , even so , o father , for so it seemed good before thee : and with acts 14. 16. he suffered all nations to walk in their own ways : now gods not sending the truth , hath the same designe and aim with his sending , the efficacy of errour , viz. that they all may be damned , who have it not : there being no other name under heaven , whereby they may be saved , but only that which is not revealed unto them : god in the mean time , being no more the cause of their sins , for which they incurre damnation , then the sun is the cause of cold and darknes , which follow the absence thereof : or he is the cause of a mans imprisonment for debt , who will not pay his debt for him , though he be no-way obliged so to doe : so then the not sending of the gospel to any people , is an act regulated by that eternall purpose of god , whereby he determineth to advance the glory of his justice , by permitting some men to sin , to continue in their sin , and for sin to send them to their own place ; as a kings not sending a pardon to condemned malefactors , is an issue of his purpose , that they shall die for their faults . when you see the gospel strangely , and thorow wonderfull varieties , and unexpected providences , carried away from a people , know , that the spirit which moves in those wheels , is that purpose of god which we have recounted . 2. to some people , to some nations , the gospel is sent , god calls them to repentance and acknowledgement of the truth , as in my text , macedonia : and england the day wherein we breath . now there is in this a two-fold aim : 1. peculiar towards some in their conversion ; 2. generall towards all for conviction , and therefore it is acted according to a two-fold purpose , which carries it along , and is fulfilled thereby . first , his purpose of saving some in and by iesus christ , effectually to bring them unto himself , for the praise of his glorious grace : upon whomsoever the seal of the lord is stamped , that god knows them and ownes them as his , to them he will cause his gospel to be revealed . acts 18. 10. paul is commanded to abide at corinth , and to preach there , because god had much people in that city : though the devil had them in present possession , yet they were gods in his eternall counsel . and such as these they were , for whose sake the man of macedonia is sent on his message . have you never seen the gospel hover about a nation , now and then about to settle , and anon scared and upon wing again , yet working thorow difficulties , making plains of mountains , and filling valleys , overthrowing armies , putting aliens to flight , and at length taking firm root like the cedars of god ? truly if you have not , you are strangers to the place wherein you live . now what is all this , but the working of the purpose of god to attain its proposed end , of gathering his saints to himself . in effectuall working of grace also , for conversion and salvation , whence do you thinke it takes its rule and determination , in respect of particular objects , that it should be directed to iohn , not iudas ; simon peter , not simon magus ? why only from this discriminating counsel of god from eternity , to bring the one , and not the other to himself by christ , acts 2. 47. the lord added to the church such as should be saved . the purpose of saving , is the rule of adding to the church of beleevers . and acts 13. 48. as many beleeved as were ordained to eternall life . their fore-ordaining to life eternall , gives them right to faith and belief . the purpose of gods election is the rule of dispensing saving grace . secondly , his purpose of leaving some inexcusable in their sins , for the further manifestation of his glorious justice , is the rule of dispensing the word unto them : did you never see the gospel sent or continued to an unthankefull people , bringing forth no fruits meet for it ? wherefore it is so sent , see isa. 6. 9 , 10. which prophecie you have fulfilled , ioh. 12. 41 , 42. in men described , iude 4. and 1 pet. 2. 8. but here we must strike sail , the waves swell , and it is no easie task to sail in this gulfe , the righteousnesse of god is a great mountain , ( easie to be seen ) but his judgements like the great deep , ( who can search into the bottom thereof ? ) psal. 36. 6. and so i hope ▪ i have discovered , how all things here below , concerning the promulgation of the gospel , are , in their greatest variety , straightly regulated by the eternall purposes and counsel of god . the vses of it follow . to discover whence it is , that the worke of reforming the worship of god , and setling the almost departing gospel , hath so powerfully been carried along in this nation : that a beautifull fabrick is seen to arise in the middest of all oppositions , with the confusion of axes and hammers sounding about it : though the builders have been forced ofttimes , not only with one hand , but with both to hold the weapons of warre : that although the wheels of our chariots have been knocked off , and they driven heavily , yet the regular motions of the superiour wheels of providence , have carried on the designe , towards the resting place aimed at ; that the ship hath been directed to the port , though the storm had quite pusled the pilots and mariners ; even from hence , that all this great variety , was but to worke out one certain fore-appointed end , proceeding in the tracts and paths , which were traced out for it from eternity ; which though they have seemed to us a maze or labyrinth , such a world of contingencies and various chances hath the worke passed thorow ; yet indeed all the passages thereof have been regular and straight , answering the platform laid down for the whole in the counsell of god . daniel , chap. 9. makes his supplication for the restauration of ierusalem , ver. 23. an angel is sent to tell him , that at the beginning of his supplication the commandment came forth , viz. that it should be accomplished ; it was before determined , and is now set on worke : but yet what mountains of opposition , what hinderances lay in the way ? cyrus must come to the crown , by the death or slaughter of darius ; his heart be moved to send some to the worke ; in a short time cyrus is cut off ; now difficulties arise from the following kings : what their flattering counsellours , what the malignant nations about them conspired , the books of nehemiah and ezra sufficiently declare . whence , ver. 25. the angel tells daniel , that from the commandment , to restore and build ierusalem , unto messia the prince , shall be 7 weeks , and 62 weeks , the street shall be built again , and the wall in troublesome times : that is , it shall be 7 weeks to the finishing of ierusalem , and thence to messia the prince , 62 weeks ; 7 weeks , that is , 49 years , for so much it was * , from the decree of cyrus , to the finishing of the wall by nehemiah : of which time the temple , as the jews affirmed , was all but 3 yeers in building , ioh. 2. 20. during which space , how often did the hearts of the people of god faint in their troubles , as though they should never have seen an end , and therefore ever and anon were ready to give over , as hag. 1. 2. but yet ye see the decree was fixed , and all those varieties , did but orderly worke in an exact method , for the glorious accomplishment of it . englands troubles , have not yet endured above half the odd yeers of those reformers task , yet , good god , how short breathed are men ! what fainting is there ? what repining , what grudging against the waies of the lord ? but , let me tell you , that as the water in the stream will not go higher then the head of the fountain , no more will the work● in hand , be carried one step higher , or beyond the aim of its fountain , the counsel of god , from whence it hath its rise : and yet as a river will break thorow all oppositions , and swell to the height of mountains , to go to the sea , from whence it came ; so will the stream of the gospel , when it comes out from god , break down all mountains of opposition , and not be hindred from resting in its appointed place . it were an easie thing to recall their mindes , to some trembling periods of time , when there was trembling in our armies , and trembling in our counsels , trembling to be ashamed , to be repented of , trembling in the city and in the countrey , and men were almost at their wits end for the sorrows and fears of those dayes : and yet we see how the unchangeable purpose of god , hath wrought strongly thorow all these straits , from one end to another , that nothing might fall to the ground , of what he had determined . if a man in those daies had gone about to perswade us , that all our pressures were good omens , that they all wrought together for our good , we could have been ready to cry with the woman , who when she had recount●d her griefs ●o the physicians and he still replied , they were good signes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , good signes have undone me , these good signes will be our ruin ; yet behold ( we hope ) the contrary . our day hath been like that mentioned , zech. 14. 6 , 7. a day whose light is neither clear nor dark , a day known only to the lord , seeming to us to be neither day nor night : but god knew all this while that it was a day , he saw how it all wrought for the appointed end : and in the evening , in the close , it will be light , so light as to be to us discernable . in the mean time , we are like unskilfull men , going to the house of some curious artist , so long as he is about his worke , despise it as confused ; but when it is finished , admire it as excellent : whilest the passages of providence are on us , all is confusion , but when the fabrick is reared , glorious . learn to look upon the wisedom of god , in carrying all things , thorow this wonderfull variety , exact●y to answer his own eternall purpose : ●uffering so many mountains to lie in the way of reforming his churches , and setling the gospel , that his spirit may have the glory , and his people the comfort in their removall . it is an high and noble contemplation , to consider the purposes of god , so far as by the event revealed , and to see what impressions his wisedom and power do leave upon things accomplished here below , to read in them a temporary history of his eternall counsels . some men may deem it strange , that his determinate will , which gives rule to these things , and could in a word have reached its own appointment , should carry his people so many journies in the wildernesse , and keep u● thus long in so low estate ▪ i say , not to speak of his own glory , which hath sparkled forth of this flinty opposition , there be divers things , things of light , for our good , which he hath brought forth out of all that darkenesse , wherewith we have been overclouded : take a few instances . 1. if there had been no difficulties , there had been no deliverances : and did we never finde our hearts so inlarged towards god upon such advantages , as to say , well , this daies temper of spirit , was cheaply purchased by yesterdaies anguish and fear ? that was but a being sick at sea . 2. had there been no tempests and storms , we had not made out for shelter : did ye never run to a tree for shelter in a storm , and finde fruit which ye expected not ? did ye never go to god for safegard in these times , driven by outward stormes , and there finde unexpected fruit , the peaceable fruit of righteousnesse , that made you say , happy tempest , which cast me into such an harbour ? it was a storm that occasioned the discovery of the golden mines of india : hath not a storm driven some to the discovery of the richer mines of the love of god in christ ? 3. had not esau come against him , with 400 men , jacob had not been called israel ; he had not been put to it , to try his strength with god , and so to prevail . who would not purchase with the greatest distresse that heavenly comfort , which is in the return of prayers ? the strength of gods jacobs in this kingdom , had not been known , if the esaus had not come against them . some say , this war hath made a discovery of englands strength , what it is able to do . i thinke so also , not what armies it can raise against men , but with what armies of prayers and tears it is able to deal with god . had not the brethren strove in the wombe , rebekah had not asked , why am i thus ? nor received that answer , the elder shall serve the younger : had not two sorts of people strugled in the wombe of this kingdom , we had not sought , nor received such gracious answers . thus do all the various motions of the lower wheels , serve for our good , and exactly answer the impression they receive from the master spring , the eternall purpose of god . of this hitherto . the sending of the gospel to any one nation , rather then another , as the means of life and salvation , is of the meer free grace and good pleasure of god . now before i come to make out the absolute independency and freedom of this distinguishing mercy , i shall premise three things . first , that the not sending of the gospel to any person or people , is of gods meer good pleasure , and not of any peculiar distinguishing demerit in that person or people . no man or nation doth majorem ponere obicem , lay more or greater obsta●les against the gospel then another . there is nothing imaginable to lay a block in the passage thereof , but only sin : now these sins , are , or may be , of two sorts ; either first , against the gospel it self , which may possibly hinder the receiving of the gospel , but not the sending of it , which it presupposeth . secondly , against the covenant they are under , and the light they are guided by , before the beams of the gospel shine upon them : now in these , generally all are equall , all having sinned and come short of the glory of god : and in particular sins against the law and light of nature , no nation have gone farther then they which were soonest enlightned with the word , as afterwards will appear : so that the sole cause of this , is the good pleasure of god , as our saviour affirmeth , mat. 11. 25 , 26. secondly , that sins against the covenant of works , which men are und●r , before the gospel comes unto them , cannot have any generall demerit , that the means of life and salvation by free grace should not be imparted to them . it is true , all nations have deserved to be turned into hell , and a people that have had the truth , and detained it in ungodlinesse , deserve to be deprived of it . the first , by vertue of the sanction of the first broken covenant : the other , by sinning against that , which they had of the second ; but that men in a fallen condition , and not able to rise , should hereby deserve not to be helped up , needeth some distinction to clear it . there is then a two-foold demerit and indignity : one meerly negative , or a not deserving to have good done unto us : the other positive , deserving that good should not be done unto us . the first of these , is found in all the world , in respect of the dispensation of the gospel : if the lord should bestow it only on those who do not , not deserve it , he must for ever keep● it closed up in the eternall treasure of his his own bosom . the second is found directly in none , in respect of that peculiar way which is discovered in the gospel , because they had not sinned against it : which rightly considered , gives no small lustre to the freedom of grace . thirdly , that there is a right in the gospel , and a fitnesse in that gracious dispensation , to be made known to all people in the world ; that no singular portion of the earth should be any longer an holy land , or any mountain of the world lift up its head above its fellows . and this right hath a double foundation . first , the infinite value and worth of the bloud of christ , giving fulnesse and fitnesse to the promises founded thereon , to be propounded to all man-kinde , for through his bloud , remission of sins is preached to whosoever beleeves on him , acts 10. 43. to every creature , mat. 16. 15. god would have a price of that infinite value for sin , laid down , as might justly give advantage , to proclaim a pardon indifinitely to all that will come in , and accept of it , there being in it no defect at all , ( though intentionally only a ransom for some ) but that by it , the world might know that he had done whatsoever the father commanded him , jo. 14. 31. secondly , in that ●●conomy and dispensation of the grace of the new covenant , breaking forth in these later daies , whereby all externall distinction , of places and ●ersons , people and nations being removed , jesus christ taketh all nations to be his inheritance , dispensing to all men the grace of the gospel , bringing salvation , as seemeth best to him : tit. 2. 11 , 12. for being lifted up , he drew all unto him , having redeemed us with his bloud , out of every kinred and tongue , people and nation , apoc. 5. 9. and on these two grounds it is , that the gospel hath in it self a right and fitnesse , to be preached to all , even as many as the lord our god shall call . these things being premised , i come to the proof of the assertion . deut. 7. 7 , 8. moses is very carefull in sundry places to get this to take an impression upon their spirits , that it was meer free grace that exalted them into that condition and dignity wherein they stood , by their approach unto god , in the enjoyment of his ordinances : in this most cleerly rendring the cause of gods love in chusing them , mentioned , ver. 7. to be only his love , ver. 8. his love towards them is the cause of his love , his free love eternally determining , of his free love actually conferring those distinguishing mercies upon them : it was not for their righteousnesse , for they were a stiffnecked people , d●ut. 6 6. mat. 11. 25 ▪ 26. our saviour laying both these things together , the hiding of the mysteries of salvation from some , and revealing them to others , renders the same reason and supreme cause of both , of which no account can be rendred , only the good pleasure of god . i thanke thee , father : and if any will proceed higher , and say , where is the justice of this , that men equally obnoxious , should be thus unequally accepted ? we say with paul , that he will have mercy on whom he will have mercy , and whom he will he hardneth , and who art thou , o man , that disputest against god ? si tu es homo , & ego homo , audtamus dicentem , o homo , tu quis : to send a pardon to some that are condemned , suffering the rest to suffer , hath no injustice . if this will not satisfie , let us say with the same apostle , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 11. 33. o the depth of the , &c. yea so far is it from truth , that god should dispense , and grant his word and means of grace , by any other rule , or upon any other motive then his own will and good pleasure , that we finde in the scripture the direct contrary to what we would suppose , even , mercy shewed to the more unworthy , and the more worthy passed by , reckoning worthinesse and unworthinesse by lesse or greater sin , with lesse or more endeavours . christ preaches to chorazin and bethsaida which would not repent , and at the same time denies the word to tyre and zidon , which would have gotten on sackcloth and ashes , when the other continued delicate despisers , mat. 11. 21. ezekiel is sent to them that would not hear him , passing by them that would have hearkened , chap. 3. 5. which is most clear , rom. 9. 30 , 31. the gentiles which followed not after righteousnesse , have attained to righteousnesse , even the righteousnesse , of faith ; but israel which followed after the law of righteousnesse , have not attained to it . if in the dispensation of the gospel , the lord had had any respect to the desert of people , corinth that famous place of sinning , had not so soon enjoyed it , the people whereof , for worship , were led away with dumbe idols , 2 cor. 12. 2. and for their lives , ye have them drawn to the life , 1 cor. 6. 9 , 10 , 11. fornicatours , idolaters , adulterers , effeminate , abusers of themselves with man-kinde , thieves , covetous , drunkards , revilers , extortioners , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is to be repeated , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some of you were fornicatours , some idolaters , but ye are sanctified : seem not these to the eye of flesh goodly qualifications — for the gospel of jesus christ ? had these men been dealt withall , according as they had disposed themselves , not fitter fuell for hell could the justice of god require : but yet ye see , to these the gospel comes , which the first , a light shines to them that sit in darknesse and in the shadow of death . if god send or grant the gospel , which is the means of grace , upon any other ground , but his meer good pleasure ; then it must be an act of remunerative justice : now there is no such justice in god towards the creature , but what is founded upon some preceding covenant , or with promise of god to the creature , which is the only foundation of all relation between god and man , but only those that attend creation and sovereignty . now what promise do you finde made to , or covenant with a people , as yet without the gospel : i mean conditionall promises , inferring any good to be bestowed on any required performance on their part ? free , absolute promises there are , innumerable , that light should shine to them that were in darkenesse , and those to be called gods people which were not his people ; but such as depend on any condition on their part to be fulfilled , we finde none . god bargains not with the creature about the gospel knowing how unable he is to be merchant for such pearls . if a man had all that goodnesse which may be found in man , without jesus christ , they would not in the least measure procure a discovery of him . i deny not but god may , and perhaps sometimes doth reveal himself to some in a peculiar and extraordinary manner . whereunto tends that story in aquinas , of a corps taken up in the daies of constantine and irene , with a plate of gold , and this inscription in it , christus nascetur ex virgine , ego credo in illum , o sol sub irenae & constantini temporibus iterum me videbis . but that this should be regular unto men living , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in justin martyrs phrase , or using their naturals aright , ( which is impossible they should , the right use of naturals depending on supernaturals ) is wide from the word . if there be any outward motive of granting the gospel unto any , it is some acceptable performances of theirs , holding up to the rule and will of god : now this will and rule having no saving revelation but by the gospel , which should thus be procured by acts agreeable unto it , makes up a flat contradiction , supposing the revelation of the gospel , before it be revealed ; doubtlesse according to all rules of justice to us made known , it is an easier thing , to d●serve heaven by obedience , now under the covenant of works , then being under that covenant , to do any thing that might cause a new way of salvation , such as the gospel is , to be revealed . with some observations i descend to application . first , there is the same reason of continuing the gospel unto a people , as of sending it ; especially if oppositions rise high , apt and able in them●elves for its removall : never nation as yet enjoyed the word , that deserved the continuance of the word . god hath alwaies something agaist a people , to make the continuing of his grace , to be of grace , the not removing of his love , to be meerly of love , and the preaching of the gospel , to be a mercy of the gospel , free and undeserved . though there be worke , and labour , and patience for christs sake at ephesus , yet there is somewhat against ephesus , rev. 2. 4 , 5. for which he might justly remove his candlestick ; and if he doth it not , it is of the same mercy that first set it there . as god layes out goodnesse and grace in the entrance , so patience , long-suffering and firebearance in the continuance ; he bears with our manners , whilst we grieve his spirit . look upon the face of this kingdom , and view the body of the people , thinke of the profanenes , vill●ny , trampleing upon the bloud of jesus , ignorance , contempt of god and his waies , despising his ordinances , reviling his servants , branding and defaming the power of godlines , persecuting and tearing one another , and yet hear the joifull sound of the word in every corner ; and you will quickly conclude , that you see a great fight of gods love against our sins , and not of our goodnes for his love . secondly , there is the same reason of the reformation and the doctrine of the gospel corrupted with errour , and of the worship of god , collapsed with superstition , as of the first implantation of the gospel : god in his just judgement of late ages , had sent upon the western world the effi●acy of errour , that they should beleeve lies , because they received not the love of the truth , as he fore-told , 2 thes. 2. now whence is it , that we see some of the nations thereof as yet suffered to walke in their own waies , others called to repentance , some wildernesses turned into green pastures for the flock of god , and some places made barren wildernesses for the wickednesse of them that dwell therein ? how comes it , that this iland glories in a reformation , and spain sits still in darknes ? is it because we were better then they ? or lesse engaged in antichristian delusions ? doubtlesse no : no nation in the world drank deeper of that cup of abomination ; it was a proverbiall speech amongst all , england was our good asse ( a beast of burthen ) for ( antichrist whom they called ) the pope : nothing but the good pleasure of god and christ freely comming to refine us , mal. 3. 1 , 2 , 3 , 4. caused this distinction . though men can do nothing towards the procuring of the gospel , yet men may do much for the expulsion of the gospel : if the husbandmen prove idle or self-seekers , the vineyard will be let to others ; and if the people love darknesse more then light , the candlestick will be removed ; let england beware . now this men may do , either upon the first entrance of the gospel , or after some continuance of it : the gospel spreading it self over the earth , findes entertainment , like that of mens seeking plantations amongst barbarous nations , sometimes kept out with hideous outcries , at the shore , sometimes suffered to enter with admiration , and a little after violently assaulted . in the first way , how do we finde the jews , putting far from them the word of life , and rejecting the counsel of god at its first entrance , calling for night at the rising of the sun ? hence , acts 13. 41. paul concludes his sermon to them , with , hear , ye despisers , wonder and perish : and ver. 46. it was necessary the word should be preached to them , but seeing they judged themselves unworthy , they were forsaken : and ver. 51. they shake off the dust of their feet against them , a common symbol in those daies , of the highest indignation and deepest curse : the like stubbornes we finde in them , acts 28. whereupon the apostle wholly turned himself to the gentiles , ver. 28. how many nations of europe , at the beginning of the reformation , rejected the gospel of god , and procured christ , with the gadarens , to depart as soon as he was extred , will be found at the last day , written with the bloud of the martyrs of jesus , that suffered amongst them ? secondly , after some continuance ; so the church of laodicea , having for a while enjoyed the word , fell into such a tepid condition , so little moved with that fire that christ came to send upon the earth , rev. 3. 15 , 16. that the lord was even sick and weary with bearing them . the church of rome , famous at the first , yet quickly , by the advantage of outward supportments and glorious phansies , became head of that fatall rebellion against jesus christ , which spread it self over most of the churches in the world ; god hereupon . sending upon them the efficacy of errour to beleeve a lie , that they all might be damned that beleeved not the truth , but had pleasure in unrighteousnesse , 2 thes. 2. suffering them to det●in the empty names of church and gospel , which because they usurpe , only for their advant●ge here , to appear glorious , the lord will use for the advancing of his justice hereafter , to shew them inexcusable . o lord , how was england of late by thy mercy delivered from this snare ? a captain being chosen for the return of this people into egypt : on how hath thy grace fought against our backsliding ? and let none seek to extenuate this mercy , by catalogues of errours still amongst us , there is more danger of an apostasy against christ , and rebellion against the truth , in one babylonish errour , owned by men , pretending to power and jurisdiction over others , then in five hundred , scattered amongst inconsiderable disunited individuals : i would to god , we could all speake , and think the s●me things , that we were all of one minde , even in the most minutulous differences that are now amongst us ; but yet the truth is , the kingdom of jesus christ never shakes amongst a people , untill men pretending to act , with a combined mixed power , of heaven and earth , unto which all sheaves must bow or be threshed , doe by vertue of this trust , set up and impose things or opinions deviating from the rule , as it was in the papacy , errours owned by mixed associations . civill and ecclesiasticall are for the most part incurable , be they never so absurd and foolish : of which the lutheran ubiquities and consubstantiation are a tremendous example : these things being presupposed . let no flesh glory in themselves , but let every mouth be stopped , for we have all sinned , and come short of the glory of god . who hath made the possessors of the gospel to diff●r from others ? or what have they that they have not received ? 1 cor. 4. 7. why are these things hidden from the great and wise of the world , and revealed to babes and children , but because , o father , so it pleased thee ? mat. 11. 26. he hath mercy on whom he will have mercy , and whom he will he hardeneth , rom. 9. ah lord , if the glory and pomp of the world might prevail with thee to send thy gospel , it would supply the room of the cursed alchoran , and spread it self in the palaces of that strong lion of the east , who sets his throne upon the necks of kings ; but alas , jesus christ is not there . if wisedom , learning , pretended gravity , counterfeit holinesse , reall pollicy were of any value in thine eies , to procure the word of life , it would be as free and glorious at rome as ever ; but alas , antichrist hath his throne there , jesus christ is not there . if will-worship and humilities , neglect of the body , macerations , superstitions , beads , and vainly repeated praiers , had any efficacy before the lord , the gospel perhaps might be in the cells of some recluses and monks ; but alas , jesus christ is not there . if morall vertues , to an amazement , exact civill honesty and justice , that soul of humane society , could have prevailed ought , the heathen worthies in the daies of old , had had the promises ; but alas , iesus christ was farre away . now if all these be passed by , to whom is the report of the lord made known ? to whom is his arm revealed ? why ! to an handfull of poor sinners amongst the nations formerly counted feirce and barbarous . and what shall we say to these things ? o {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , o the depth , &c. let england consider with fear and trembling the dispensation that it is now under , i say , with fear and trembling : for this day is the lords day , wherein he will purge us or burne us , according as we shall be found silver or drosse : it is our day , wherein we must mend or end : let us look to the rock from whence we were hewed , and the hole of the pit from whence we were digged ; was not our father an amorite , and our mother an hittite ? are we not the posterity of idolatrous progenitors ? of those who worshipped them who by nature were no god● ? how often also hath this land forfeited the gospel ? god having taken it twice away , who is not forward to seize upon the forfeiture . in the very morning of the gospel , the sun of righteousnes shone upon this land , and they say the first potentate on the earth , that owned it , was in britain : but as it was here soon professed , so it was here soon abused . that part of this isle which is called england , being the first place , i read of , which was totally bereaved of the gospel ; the sword of the then pagan saxons fattening the land with the blood of the christian inhabitants ; and in the close wholly subverting the worship of god . long it was not ere this cloud was blown over , and those men who had been instruments to root out others , submitted their own necks to the yoke of the lord , and under exceeding variety in civill affairs , enjoyed the word of grace : untill by insensible degrees , like summer unto winter , or light unto darknes , it gave place to antichristian superstition , and left the land in little lesse then a paganish darknes , drinking deep of the cup of abominations , mingled for it by the roman harlot ; and is there mercy yet in god to recover a twice-lost over backsliding people ? might not the lord have said unto us , what shall i do unto thee , oh island ? how shall i make thee as admah ? how shall i set thee as zeboim ? but his heart is turned within him , his repentings are kindled together : the dry bones shall live , and the fleece shall be wet , though all the earth be dry . god will again water his garden , once more purge his vineyard , once more of his own accord he will take england upon liking , though he had twice deservedly turned it out of his service ; so that coming as a refiners fire , and as fullers soap to purify the sons of levi , to purge them as gold and silver , to offer to the lord an offering in righteousnes , to reform his churches , england , as soon as any , hath the benefit and comfort thereof : nay , the reformation of england shall be more glorious then of any nation in the world , being carried on , neither by might nor power , but onely by the spirit of the lord of hosts . but is this the utmost period of englands sinning , and gods shewing mercy , in continuing and restoring of the gospel ? no truly : we again in our daies have made forfeiture of the purity of his worship , by an almost universall treacherous apostasy : from which the free grace , and good pleasure of god hath made a great progresse again towards a recovery . there are two sorts of men , that i finde exceedingly ready to extenuate and lessen the superstition and popish tyranny of the former daies , into which we were falling . first , such as were industriously instrumentall in it , whose suffrages had been loud , for the choice of a captain to returne into egypt : men tainted with the errours , and loaded with the preferments of the times : with all those who blindly adhere to that faction of men , who as yet covertly drive on that designe . to such as these , all was nothing , and to them it is no mercy to be delivered . and the truth is , it is a favour to the lambe and not the wolfe , to have him taken out of his mouth : but these men have interest by those things which have no ears , against which there is no contending . secondly , such as are disturbed in their opticks , or have gotten false glasses , representing all things unto them in dubious colours : which way soever they look . they can see nothing but errours , errours of all sizes , sorts , ●ects , and sexes . errours and heresies , from the beginning to the end , which hath deceived some men not of the worst , and made them think . that all before was nothing , in comparison of the present confusion . a great signe they felt it not , or were not troubled at it ; as if men should come into a field , and seeing some red weeds and cockle among the corne , should instantly affirm , there is no corne there , but all weeds , and that it were much better the hedges were down , and the whole field laid open to the boar of the forest ; but the harvest will one day shew the truth of these things . but that these apprehensions may not too much prevail , to the vilifying and extenuating of gods mercy , in restoring to us the purity and liberty of the gospel : give me leave in a few words , to set out the danger of that apostasy , from which the good pleasure of god hath given us a deliveranc● . i shall ●●stance onely in a few things : observe then that . first , the darling errours of late years , were all of them stones of the old babel , closing and coupling with that tremendous 〈◊〉 : which the man of sin had erected to dethrone jesus christ : came out of the belly of that trojan horse , that fatall engine , which was framed to betray the city of god . they were popish errours , such as whereof that apostasy did consist , which onely is to be looked upon , as the great adverse state to the kingdom of the lord christ . for a man to be disorderly in a civill state , yea often times through turbulency to break the peace , is nothing to an underhand combination with some formidable enemy , for the utter subversion of it . heedles and headles errours may breed disturbance enough , in scattered individualls , unto the people of god : but such as tend to a peace and association , cum ecclesia malignantium , tending to a totall subversion of the sacred state , are far more dangerous . now such were the innovations of the late hierarchists ; in worship , their paintings , crossings , crucifixes , bowings , cringings , altars , tapers , wafers , organs , anthems , letany , rails , images , copes , vestments ; what were they , but roman vernish , an italian dresse for our devotion , to draw on conformity with that enemy of the lord jesus ; in doctrin , the divinity of episcopacy , auricular confession , free-will , predestination on faith , yea works fore-seen , limbus patrum , justification by works falling from grace , authority of a church , which none knew what it was , canonicall obedience , holinesse of churches , and the like innumerable , what were they but helpes to sancta clara , to make all our articles of religion speak good roman-catholike ? how did their old father of rome refresh his spirit , to see such chariots as those provided , to bring england again unto him ? this closing with popery , was the sting in the errours of those daies , which caused pining if not death in the episcopall pot . secondly , they were such as raked up the ashes of the ancient worthies , whose spirits god stirred up to reform his church , and rendred them contemptible before all , especially those of england , the most whereof died in giving their witnesse against the blinde figment of the reall presence , and that abominable blasphemy of the cursed masse ; in especiall , how did england , heretofore termed asse , turn ape to the pope , and furnished it with all things necessary for an unbloody sacrifice , ready to set up the abomination of desolation , and close with the god maozim , who hath all their peculiar devotion at rome ? thirdly , they were in the management of men which had divers dangerous and pernicious qualifications ; as first , a false repute of learning , i say , a false repute for the greater part , especially of the greatest : and yet taking advantages of vulgar esteem , they bare out as though they had engrossed a monopoly of it : though i presume the world was never deceived by more empty pretenders ; especially in respect of any solid knowledge in divinity or antiquity : but yet their great preferments , had got them a great repute of great deservings , enough to blinde the eyes of poor mortals adoring them at a distance , and to perswade them , that all was not only law , but gospel too , which they broached : and this rendred the infection dangerous . secondly , a great hatred of godlinesse in the power thereof , or any thing beyond a form , in whomsoever it was found ; yea how many odious appellations were invented for bare profession , to render it contemptible ? especially in the exercise of their jurisdiction , thundring their censures against all appearance of zeal , and closing with all profane , impieties ; for were a man a drunkard , a swearer , a sabbath-breaker , an unclean person , so he were no puritan , and had money , patet atri janua ditis , the episcopall heaven was open for them all . now this was a dangerous and destructive qualification , which i beleeve is not professedly found in any party amongst us . thirdly , which was worst of all , they had centred in their bosoms an unfathomable depth of power civil and ecclesiasticall , to stampe their apostaticall errours with authority , giving them not only the countenance of greatnesse , but the strength of power , violently urging obedience ; and to me , the sword of errour , never cuts dangerously , but when it is managed with such an hand . this i am sure , that errours in such , are not recoverable without the utmost danger of the civil state . let now , i beseech you , these and the like things be considered , especially the strong combination that was thorowout the papall world for the seducing of this poor nation : that i say nothing , how this viall was poured out upon the very throne , and then , let us all be ashamed and confounded in our selves , that we should so undervalue and sleight the free mercy of god , in breaking such a snare , and setting the gospel at liberty in england . my intent was , having before asserted this restauration of jerusalem , to the good pleasure of god , to have stirred you up to thankefullnesse unto him , and self-humiliation in consideration of our great undeserving of such mercy ; but alas ; as far as i can see , it will scarce passe for a mercy : and unlesse every mans perswasion may be a josephs sheaf , the goodnesse of god shall scarce be acknowledged ; but yet let all the world know , and let the house of england know this day , that we lie unthankefully under as full a dispensation of mercy and grace , as ever nation in the world enjoyed , and that without a lively acknowledgement thereof , with our own unworthinesse of it , we shall one day know what it is ( being taught with briars and thorns ) to undervalue the glorious gospel of the lord jesus . good lord ! what would helplesse macedonians give for one enjoiment ? o that wales , o that ireland , o that france , where shall i stop ? i would offend none , but give me leave to say , o that every , i had almost said , o that any part of the world , had such helpes and means of grace , as these parts of england have , which will scarce acknowledge any mercy in it : the lord break the pride of our spirits , before it break the staff of our bread , and the helpe of our salvation . o that the bread of heaven , and the bloud of christ might be accounted good nourishment , though every one hath not the sauce he desireth . i am perswaded , that if every absolom in the land , that would be a judge for the ending of our differences , were enthroned ( he spoke the peoples good , though he intended his own power ) the case would not be much better then it is . well , the lord make england , make this honourable audience , make us all to know these three things . first , that we have received such a blessing , in setting at liberty the truths of the gospel , as is the crown of all others mercies , yea , without which they were not valuable , yea were to be despised : for successe without the gospel , is nothing but a prosperous conspiracy against jesus christ . secondly , that this mercy is of mercy , this love of free love , and the grace that appeareth , of the eternall hidden free grace of god . he hath shewed his love unto us because he loved us , and for no other reason in the world , this people being guilty of bloud and murder , of soul and body , adultery , and idolatry , and oppression , with a long catalogue of sins and iniquities . thirdly , that the height of rebellion against god , is the despifing of spirituall gospel-mercies ; should mordecai have troden the robes under his feet , that were brought him from the king , would it not have been severely revenged ? doth the king of heaven lay open the treasures of his wisedom , knowledge and goodnesse for us , and we despise them ? what shall i say , i had almost said , hell punishes no greater sin : the lord say it not our charge : o that we might be solemnly humbled for it this day , before it be too late . to discover unto us the freedom of that effectuall grace , which is dispensed towards the elect , under the with the preaching of the word : for if the sending of the outward means be of free underserved love , surely the working of the spirit under that dispensatior , for the saving of souls , is no lesse free : for , who hath made us differ from others , and what have we that we have not received ? o that god should say unto us in our bloud , live ; that he should say unto us in our blood , live ; that he should breath upon us when we were as dry bones , dead in trespasses and sins ; let us remember , i beseech you , the frame of our hearts , and the temper of our spirits , in the da●es wherein we know not god , and his goodnesse , but went on in a swift course of rebellion ; can none of you look back upon any particular daies or nights , and say , ah lord , that thou shouldest be so patient and so full of forbearance , as not to sent me to hell at such an instant ; but oh lord , that thou shouldest go further , and blot out mine iniquities for thine own sake , when i made thee serve with my sins ; lord , what shall i say it is ? it is the free grace of my god : what expression transcendeth that , i know not . of caution : england received the gospel of meer mercy , let it take heed , lest it lose it by justice ; the placer of the candlestick , can remove it ; the truth is , it will not be removed unlesse it be abused , and wo to them , from whom mercies are taken for being abused ; from whom the gospel is removed for being despised ; it had been better for the husbandman never to have had the vineyard , then to be slain for their ill using of it ; there is nothing left to do them good , who are forsaken for for saking the gospel . the glory of god was of late by many degrees departing from the temple in our land . that was gon to the threshold , yea to the mount : if now at the returne , thereof , it finde again cause to depart , it will not go by steps , but all at once ; this island , or at least the greatest part thereof , as i formerly intimated , hath twice lost the gospel ; once , when the saxons wrested it from the britains , when , if we may believe their own dolefull moaning historian , they were given over to all wickednes , oppression , and villany of life : which doubtles was accompanied with contempt of the word , though for faith and perswasion we do not finde that they were corrupted , and do finde that they were tenacious enough of antique discipline , as appeared in their following oppositions to the roman tyranny , as in beda . secondly , it was lost in regard of the purity and power thereof , by blinde superstition and antichristian impiety , accompanied also with abominable lewdnes , oppression , and all manner of sin , in the face of the sun , so that first prophanenes , working a despising of the gospel , then superstion ushering in prophanenes , have in this land shewed their power for the extirpation of the gospel ; oh , that we could remember the daies of old , that we could consider the goodnes and severity of god , on them which fell severity , but towards us goodnes , if we continue in that goodnes , for otherwise even we also shall be cut off : yet here we may observe , that though both these times there was a forsaking in the midst of the land , yet there was in it a tenth for to returne as a teyle-tree , and as an oak whose substance is in them when they cast their leaves , so was the holy seed and the substance thereof , isa 6. 13. at in the dereliction of the jews , so of this nation , there was a remnant that quickly took root , and brought forth fruit , both in the one devastation , and the other , though the watcher and the holy one from heaven , had called to cut down the tree of this nation , and to scatter its branches from flourishing before him , yet the stump and root was to be left in the earth with a band of iron , that it might spring again ; thus twice did the lord come seeking fruit of this vine , doing little more then pruning and dressing it , although it brought forth wilde grapes : but if he come the third time and finde no fruit , the sentence will be , cut it down , why cumbreth it the gronnd ? now to prevent this i shall not follow all those gospel-supplanting sins we finde in holy writ , onely i desire to cautionate you and us all in three things . first , take heed of pretending or holding out the gospel for a covert or shadow for other things . god will not have this gospel made a stalking horse for carnall designes : put not in that glorious name , where the thing it self is not clearly intended ; if in any thing it be , let it have no compeer ; if not , let it not be named ; if that you aim at be just , it needs no varnish ; if it be not , it is the worse for it . gilded pills lose not their bitternes , and painted faces are thought to have no native beauty ; all things in the world should serve the gospel ; and if that be made to serve other things , god will quickly vindicate it into liberty . from the beginning of these troubles , right honourable , you have held forth religion and the gospel , as whose preservation and restauration was principally in the aims , and i presume malice it self is not able to discover any insincerity in this , the fruits we behold proclaim to all the conformity of your words and hearts . now the god of heaven grant that the same minde be in you still , in every particular member of this honourable assembly , in the whole nation , especially in the magistracy and ministery of it , that we be not like the boatmen , look one way , and rowe another ; cry gospel , and mean the other thing ; lord lord , and advance our own ends , that the lord may not stir up the staffe of his anger , and the rod of his indignation against us as an hypocriticall people . secondly , take heed of resting upon , and trusting to the priviledge , how ever excellent and glorious , of the outward enjoyment of the gospel . when the jews cryed , the temple of the lord , the temple of the lord , the time was at hand that they should be destroyed . look onely upon the grace that did bestow , and the mercy that doth continue it ; god will have none of his blessings rob him of his glory , and if we will rest at the cisterne , he will stop at the fountain . thirdly , let us all take heed of barrennes under it , for the earth that drinks in the rain that cometh upon it , and beareth thornes and briers , is rejected , and nigh unto cursing , whose end is to be burned , heb. 6. 7 , 8. now what fruits doth it require ? even those reckoned , gal. 5. 22 , 23. the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknes , temperance ; oh that we had not cause to grieve for a scarcity of these fruits , and the abundant plenty of these works of the flesh recounted , ver. 19 , 20 , 21. oh that that wisedom which is an eminent fruit of the gospel might flourish amongst us , jam. 3. 17. it is first pure , then peaceable , gētle , easy to be entreated , that we might have lesse writing and more praying , lesse envy and more charity ; that all evil surmisings , which are works of the flesh , might have no toleration in our hearts , but be banished for nonconformity to the golden rule of love and peace , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : come we now to the last proposition : no men in the world want help , like them that want the gospel . or , of all distresses want of the gospel cries loudest for relief . rachel wanted children , and she cries , give me children , or i die ; but that was but her impatience , she might have lived , and have had no children , yea , see the justice of god , she dies so soon as ever she hath children : hagar wants water for ishmael , and she will go farre from him , that she may not see him die ; an heavy distresse , and yet if he had died , it had been but an early paying of that debt , which in a few years was to be satisfied . but they that want the gospel may truly cry , give us the gospel or we die , and that not temporally with ishmael , for want of water , but eternally in flames of fire . a man may want liberty , and yet be happy , as joseph was : a man may want peace , and yet be happy , as david was : a man may want children , and yet be blessed , as job was : a man may want plenty , and yet be full of comfort , as micaiah was : but he that wants the gospel , wants every thing that should do him good . a throne without the gospel , is but the devils dungeon . wealth without the gospel , is fuell for hell . advancement without the gospel , is but a going high , to have the greater fall . abraham wanting a childe , complains , what will the lord do for me , seeing i go childelesse , and this eliezer of damascus must be my heire ? much more may a man without the means of grace complain , what shall be done unto me , seeing i go gospellesse ? and all that i have , is but a short inheritance for this lump of clay my body . when elisha was minded to do something for the shunammite who had so kindely entertained him , he asks her , whether he should speak for her to the king , or the captain of the host ? she replies , she dwelt in the middest of her own people , she needeth not those things : but when he findes her to want a childe , and tells her of that , she is almost transported . ah how many poor souls are there , who need not our word to the king or the captain of the host ; but yet being gospellesse , if you could tell them of that , would be even ravished with joy ? think of adam after his fall , before the promise , hiding himself from god : and you have a perfect pourtraicture of a poor creature without the gospel : now this appeareth , 1. from the description we have of the people that are in this state and condition without the gospel ; they are a people that sit in darknes , yea in the region and shaddow of death , matth. 4 16 , 17. they are even darknes it self , joh. 1. 7. within the dominion and dreadfull darknes of death ; darknes was one of egypts plagues , but yet that was a darknes of the body , a darknes wherein men lived : but this is a darknes of the soul , a darknes of death , for these men though they live , yet are they dead ; they are fully described , ephes. 2. 12. without christ , aliens from the common-wealth of israel , strangers from the covenants of promise , having no hope , and without god in the world . christles men , and godles men , and hopeles men , and what greater distresse in the world ? yea , they are called doggs , and unclean beasts , the wrath of god is upon them , they are the people of his curse and indignation . in the extream north , one day and one night divide the year ; but with a people without the gospel , it is all night , the sun of righteousnes shines not upon them , it is night whilest they are here , and they go to eternall night hereafter . what the men of china concerning themselves and others , that they have two eies , the men of europe one , and all the world besides is blinde , may be inverted too , the jews had one eye , sufficient to guide them , they who enjoy the gospel have two eies , but the men of china , with the rest of the nations that want it , are stark blinde , and reserved for the chains of everlasting darknes . 2. by laying forth what the men that want the gospel , do want with it . 1. they want jesus christ : for he is revealed onely by the gospel . austine refused to delight in cicero's hortensius , because there was not in it the name of jesus christ . jesus christ is all and in all , and where he is wanting , there can be no good . hunger cannot truly be satisfied without manna , the bread of life , which is jesus christ : and what shall a hungry man do that hath no bread ? thirst cannot be quenched , without that water or living spring , which is jesus christ : and what shall a thirsty soul do without water ? a captive as we are all , cannot be delivered without redemption , which is jesus christ : and what shall the prisoner do without his ransom ? fools as we are , all cannot be instructed without wisdom , which is jesus christ , without him we perish in our folly . all building without him , is on the sand , which will surely fall : all working without him , is in the fire , where it will be consumed : all riches without him , have wings , and will away : mallem ruere cum christo , quam regnare cum caesare , said luther , a dungeon with christ is a throne , and a throne without christ a hell . nothing so ill , but christ will compensate : the greatest evil in the world is sin , and the greatest sin was the first ; and yet gregory feared not to cry , o felix culpa quae talem meruit redemptorem , oh happy fault which found such a redeemer ; all mercies without christ are bitter , and every cup is sweet that is seasoned but with a drop of his blood , he truly is amor & delitiae humani generis , the love and delight of the sonnes of men , without whom they must perish eternally : for there is no other name given unto them , whereby they may be saved , act. 4. he is the way , men without him , are cains , wanderers , vagabonds : he is the truth , men without him are liars , devils , who was so of old : he is the life , without him men are dead , dead in trespasses and sins : he is the light , without him men are in darknes , and go they know not whither : he is the vine , those that are not graffed in him , are withered branches , prepared for the fire : he is the rock , men not built on him , are carried away with a flood : he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the first and the last , the author and the ender , the founder and the finisher of our salvation ; he that hath not him , hath neither beginning of good , nor shall have end of misery . o blessed jesus , how much better were it , not to be , then to be without thee ? never to be borne , then not to die in thee ? a thousand hels come short of this , eternally to want jesus christ , as men do , that want the gospel . 2. they want all holy communion with god , wherein the onely happines of the soul doth consist ; he is the life , light , joy , and blessednes of the soul : without him , the soul in the body is but a dead soul , in a living sepulchre . it is true , there be many that say , who will shew us any good ? but unles the lord lift up the light of his countenance upon us , we perish for evermore . thou hast made us for thy self , ô lord , and our heart is unquiet , untill it come to thee . you who have tasted how gracious the lord is , who have had any converse and communion with him , in the issues and goings forth of his grace , those delights of his soul with the children of men , would you live ? would not life it self , with a confluence of all earthly endearements , be a very hell without him ? is it not the daily language of your hearts , whom have we in heaven but thee ? and in earth there is nothing in comparison of thee ? the soul of man is of a vast boundles comprehension , so that if all created good were centred into one enjoyment , and that bestowed upon one soul , because it must needs be finite and limited , as created , it would give no solid contentment to his affections , nor satisfaction to his desires . in the presence and fruition of god alone there is joy for evermore : at his right hand are rivers of pleasure , the welsprings of life and blessednes . now if to be without communion with god in this life , wherein the soul hath so many avocations from the contemplation of its own misery , ( for earthly things are nothing else ) is so unsupportable a calamity , ah what shall that poor soul do , that must want him for eternity ? as all they must do , who want the gospel . 3. they want all the ordinances of god , the joy of our hearts , and comfort of our souls . oh the sweetnes of a sabbath ! the heavenly raptures of prayer ! oh the glorious communion of saints , which such men are deprived of ! if they knew the value of the hidden pearl , and these things were to be purchased , what would such poor souls not part with for them ? 4. they will at last want heaven and salvation ; they shall never come to the presence of god in glory : never inhabite a glorious mansion : they shall never behold jesus christ , but when they shall call for rocks and mountains to fall upon them , to hide them from his presence : they shall want light , in utter darknes , want life , under the second death , want refreshment , in the middest of flames , want healing , under gnawing of conscience , want grace , continuing to blaspheme , want glory , in full misery : and which is the sum of all this , they shall want an end of all this , for their worme dieth not , neither is their fire quenched . thirdly , because being in all this want , they know not that they want any thing , and so never make out for any supply . laodicea knew much , but yet because she knew not her wants , she had almost as good have known nothing : gospellesse men know not that they are blinde , and seek not for eye-salve : they know not that they are dead , and seek not for life ; what ever they call for , not knowing their wants , is but like a mans crying for more weight to presse him to death : and therefore when the lord comes to any with the gospel , he is found of them that sought him not , and made manifest to them that asked not after him , rom. 10. 20. this is a seal upon their misery , without gods free-mercy , like the stone laid upon the mouth of the cave by joshua , to keep in the five kings , untill they might be brought out to be hanged . all that men do in the world , is but seeking to supply their wants ; either their naturall wants , that nature may be supplied , or their sinfull wants , that their lusts may be satisfied , or their spirituall wants , that their souls may be saved . for the two first , men without the gospel , lay out all their strength ; but of the last , there is amongst them a deep silence . now this is all one , as for men to cry out that their finger bleeds , whilest a sword is run thorow their hearts , and they perceive it not : to desire a wart to be cured , whilest they have a plague-sore upon them ; and hence perhaps it is , that they are said to go to hell like sheep , psal. 49. 14. very quietly , without dread , as a bird hasting to the snare , and not knowing that it is for his life , prov. 7. 23. and there ly down in utter disappointment and sorrow for evermore . 4. because all mercies are bitter judgements to men that want the gospel ; all fuell for hell ; aggravations of condemnation ; all cold drink to a man in a feaver : pleasant at the entrance , but increasing his torments in the close : like the book in the revelation , sweet in the mouth , but bitter in the belly . when god shall come to require his bread and wine , his flax and oil , peace and prosperity , liberty and victories , of gospellesse men , they will curse the day that ever they enjoyed them ; so unspirituall are many mens mindes , and so unsavoury their judgements , that they reckon mens happines , by their possessions , and suppose the catalogue of their titles , to be a roll of their felicities : calling the proud happy , and advancing in our conceits them that work wickednes , mal. 3. 15. but god will one day come in with another reckoning , and make them know , that all things without christ , are but as cyphers without a figure , of no value . in all their banquets where christ is not a guest , their vine is of the vine of sodom , and of the field of gomorrah , their grapes are grapes of gall , their clusters are bitter , deut. 32. 32 , 33. their palaces , where christ is not , are but habitations of zim and ochim , dragons and unclean beasts . their prosperity is but putting them into full pasture , that they may be fatted for the day of slaughter , the day of consumption decreed for all the bulls of bashan : the gospel bringing christ , is the salt that makes all other things savoury . to shew us the great priviledge and preeminence , which , by the free grace of god , many parts of this island do enjoy . to us that sat in darknes and in the shadow of death , a great light is risen , to guide us into the waies of peace . let others recount , the glories , benefits , profits , outward blessings of this nation , let us look only upon that which alone is valuable in it self , and makes other things so to be , the gospel of christ . it is reported of the heralds of our neighbour monarchs , that when one of them had repeated the numerous titles of his master of spain , the other often repeated france , france , france ; intimating that the dominion which came under that one denomination , would counterpoise the long catalogue of kingdomes and dukedoms , wherewith the other flourisht . were we to contend with the grand signieur of the east , about our enjoyments , we might easily bear down his windy pompous train of titles , with this one , which millies repetitum placebit , the gospel , the gospel : upon all other things you may put the inscription in daniel , mene , mene , tekel , they are weighed in the balance , and found wanting , but proclaim before those that enjoy the gospel , as haman before mordecai , lo , thus shall it be done to them whom the lord will honour . the fox in the fable had a thousand wiles to save himself from the hunters : but the cat knew unum magnum , one great thing that would surely do it . earthly supports and contentments , are but a thousand failing wiles , which will all vanish in the time of need : the gospel and christ in the gospel , is that unnm magnum , that unum necessarium , which alone will stand us in any stead . in this , this island is as the mountain of the lord , exalted above the mountains of the earth , it is true , many other nations partake with us in the same blessing : not to advance our own enjoyments , in some particulars wherein perhaps we might justly do it : but take all these nations with us , and what a molehill are we to the whole earth , overspread with paganisme , mahumetanisme , antichristianisme , which innumerable foolish haeresies ? and what is england , that it should be amongst the choice branches of the vineyard , the top boughs of the cedars of god ? shews that such great mercies , if not esteemed , if not improved , if abused , will end in great judgements ; wo be to that nation , that city , that person , that shall be called to an account for despising the gospel , amos 2. 2. you only have i known of all the families of the earth , what then ? surely some great blessing is coming to that people , whom god thus knowes , and so ownes , as to make himself known unto them . no : but , therefore will i visit upon you all your iniquities . how ever others may have some ease or mitigation in their punishments , do you expect the utmost of my wrath . luther said , he thought hell was paved with the bald sculls of friers ; i know nothing of that ; yet of this sure i am , that none shall have their portion so low in the ●●thermost hell , none shall drink so deep of the cup of gods indignation , as they , who have refused christ in the gospel . men will curse the day to all eternity , wherein the blessed name of iesus christ was made known unto them , if they continue to despise it . he that abuseth the choisest of mercies , shall have judgement without mercy ; what can help them , who reject the counsell of god for their good ? if now england have received more culture from god then other nations , there is more fruit expected of england , then other nations . a barren tree in the lords vineyard , must be cut down for cumbring the ground , the sheep of god must every one beare twins , and none be barren amongst them , cant. 4. 2. if after all gods care and husbandry , his vineyard brings forth wilde-grapes , he will take away the hedge , break down the wall , and lay it waste . for the present the vineyard of the lord of hosts is the house of england , and if it be as earth , which when the rain falls upon it , brings forth nothing but thornes and briers , it is nigh unto cursings , and the end thereof is to be burned , heb. 6. men utterly and for ever neglect that ground , which they have tried their skill about , and laid out much cost upon it , if it bring not forth answerable fruits . now here give me leave to say , ( and the lord avert the evil deserved by it ) that england , ( i mean these cities , and those other places , which since the beginning of our troubles , have enjoied the gospel , in a more free and plentifull manner then heretofore ) hath shewed it self not much to value it . 1. in the time of straits , though the sound of the gospel passed thorow all our streets , our villages enjoying them who preached peace , and brought glad tidings of good things , so that neither we , nor our fathers , nor our fathers fathers , ever saw the like before us ; though manna fell round about our tents every day : yet as though all were lost and we had nothing , manna was loathed as light bread , the presence of christ made not recompence for the losse of our swine : men had rather be again in aegypt , then hazard a pilgrimage in the wildernes . if there be any here , that ever entertained thoughts , to give up the worship of god to superstition , his churches to tyranny , and the doctrine of the gospel to episcopall corruptions , in the pressing of any troubles , let them now give god the glory , and be ashamed of their own hearts , lest it be bitternesse in the end . 2. in the time of prosperity , by our fierce contentions about mint and cummin , whilest the weightier things of the gospel have been undervalued , languishing about unprofitable questions , &c. but i shall not touch this wound lest it bleed . for exhortation , that every one of us , in whose hand there is any thing , would set in , for the help of those parts of this island , that as yet sit in darknesse , yea in the shadow of death , and have none to hold out the bread of life to their fainting souls . doth not wales cry , and the north cry , yea and the west cry , come and help us ? we are yet in a worse bondage , then any by your means we have been delivered from : if you leave us thus , all your protection will but yeeld us a more free and joviall passage to the chambers of death . ah , little do the inhabitants of goshen know , whil'st they are contending about the bounds of their pasture , what darknesse there is in other places of the land ; how their poor starved souls would be glad of the crums that fall from our tables : ô that god would stir up the hearts , 1. of ministers to cast off all by-respects , and to flee to those places , where in all probability , the harvest would be great , and the labourers are few or none at all . i have read of an heretick that swom over a great river in a frost , to scatter his errours : the old iewish , and now popish pharisees , compasse sea and land , to make proselytes ; the merchants trade not into more countreys , then the factours of rome do , to gain souls to his holinesse : east and west , farre and wide , do these locusts spread themselves , not without hazard of their lives , as well as losse of their souls , to scatter their superstitions : only the preachers of the everlasting gospel seem to have lost their zeal . o that there were the same minde in us that was in iesus christ , who counted it his meat and drinke , to doe his fathers will , in gaining souls . 2. of the magistrates , i mean of this honourable assembly , to turn themselves every lawfull way , for the help of poor macedonians : the truth is , in this , i could speak more then i intend , for perhaps my zeal , and some mens judgements , would scarse make good harmony . this only i shall say , that if iesus christ might be preached , though with some defects in some circumstances , i should rejoice therein . o that you would labour , to let all the parts of the kingdom , taste of the sweetnes of your successes , in carrying to them the gospel of the lord jesus : that the doctrine of gospel might make way for the discipline of the gospel , without which , it will be a very skeleton . when manna fell in the wildernesse from the hand of the lord , every one had an equall share : i would there were not now too great an inequality in the scattering of manna , when secondarily in the hand of men ; whereby some have all , and others none , some sheep daily picking the choise flowers of every pasture , others wandring upon the barren mountains , without guide or food : i make no doubt , but the best waies for the furtherance of this , are known full well unto you , and therefore have as little need to be petitioned in this , as other things . what then remains ? but that for this , and all other necessary blessings , we all set our hearts and hands to petition the throne of grace . soli deogloria . a short defensative about chvrch government , toleration and petitions about these things . reader , this , be it what it will , thou hast no cause to thank or blame me for . had i been mine own , it had not been thine . my submission unto others judgements , being the only cause of submitting this unto thy censure . the substance of it , is concerning things now adoing : in some whereof , i heretofore thought it my wisedom , modestly haesitare , ( or at least , not with the most , peremptorily to dictate to others my apprehensions , ) as wiser men have done in weightier things : and yet this , not so much for want of perswasion in my own minde , as out of opinion that we have already had too many needlesse and fruitlesse discourses about these matters . would we could agree to spare perishing paper , and for my own part had not the opportunity of a few lines in the close of this sermon , and the importunity of not a few friends urged , i could have slighted all occasions , and accusations , provoking to publish those thoughts which i shall now impart : the truth is , in things concerning the church , ( i mean things purely externall , of form , order and the like , ) so many waies have i been spoken , that i often resolved to speak my self , desiring rather to appear ( though conscious to my self of innumerable failings ) what indeed i am , then what others incuriously suppose . but yet the many , i ever thought unworthy of an apology , and some of satisfaction ; especially those , who would make their own judgements a rule for themselves and others : impatient that any should know , what they do not , or conceive otherwise then they , of what they do ; in the mean time , placing almost all religion in that , which may be perhaps a hinderance of it , and being so valued , or rather overvalued , is certainly the greatest . nay , would they would make their judgements , only so farre as they are convinced , and are able to make out their conceptions to others , and not also their impotent desires , to be the rule : that so they might condemn only that , which complies not with their mindes , and not all that also , which they finde to thwart their aims and designes . but so it must be . once more conformity is grown the touchstone , ( and that not in practice , but opinion , ) amongst the greatest part of men , however otherwise of different perswasions . dissent is the onely crime , and where that is all , that is culpable , it shall be made , all that is so . from such as these , who almost hath not suffered ? but towards such , the best defence is silence . besides , my judgement commands me , to make no known quarrell my own . but rather if it be possible , and as much as in me lieth , live peaceably with all men , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i proclaim to none , but men whose bowels are full of gall : in this spring of humours , lenitives for our own spirits , may perhaps be as necessary , as purges for others brains . further , i desire to provoke none ; more stings then combs are got at 〈…〉 wasps : even cold stones , smitten together , sparkle 〈…〉 the wringing of the nose , bringeth forth blood . neither do i conceive it wisedom in these quarrelsome daies , to entrust more of a mans self with others , then is very necessary . the heart of man is deceitfull ; some that have smooth tongues , have sharp teeth : such can give titles on the one side , and wounds on the other . any of these considerations , would easily have prevailed with me , stul●i●ia hac caruisse , had not mine ears been filled , presently after the preaching of the precedent sermon , which sad complaints of some , and false reports of others , neither of the lowest ranke of men , as though i had helped to open a gate , for that which is now called a troian horse , though heretofore counted an engine likelier to batter the walls of babylon , then to betray the towers of sion . this urged some , to be urgent with me , for a word or two , about church government , according to the former suggestions undermined , and a toleration of different perswasions , as they said asserted . now truly to put the accusers to prove the crimination , ( for so it was , and held forth a grievous crime in their apprehensions ) ( what is really so , god will judge ) had been sufficient . but i could not so evade : and therefore , after my sermon was printed to the last sheet , i was forced , to set apart a few houres , to give an account , of what hath passed from me in both these things , which have been so variously reported ; hoping that the reading may not be unusefull to some , as the writing was very necessary to me . and here at the entrance , i shall desire at the hands of men , that shall cast an eye , on this heap of good meaning , these few , as i suppose , equitable demaunds . 1. not to prosecute men into odious appellations ; and then themselves , who feigned the crime , pronounce the sentence . like him , who said of one brought before him , if he be not guilty , it is fit he should be : involving themselves in a double guilt , of falsehood and malice , and the aspersed parties , in a double misery , of being belied , in what they are , and hated for what they are not : if a man be not , what such men would have him , it is ods , but they will make him what he is not : if what he really is , do not please , and that be not enough to render him odious , he shall sure enough be more . ithacius will make all priscillianists who are any thing more devout then himself : if men do but desire to see with their own eyes , presently they are enrolled of this , or that sect : every misperswasion , being beforehand , in petitions , sermons , &c. rendred odious and intolerable : in such a course , innocency it self cannot long goe free . christians deal with one another in earnest , as children in their plaies , clap anothers coat upon their fellows shoulder , and pretending to beat that , cudgell him they have cloathed with it . what shall be given unto thee , oh thou false tongue ? if we cannot be more charitable , let us be more ingenuous ; many a man hath been brought to a more favourable opinion of such as are called by dreadfull names , then formerly , by the experience of false impositions on himself . 2. not to cloath our differences with expressions , fitting them no better then sauls armour did david ; nor make them like a little man in a bumbast coat upon stilts , walking about like a giant : our little differences may be met at every stall , and in too many pulpits , swelled by unbefitting expressions , into such a formidable bulk , as poor creatures are even startled at their horrid looks and appearance : whilest our own perswasions are set out , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with silken words , and gorg●ous apparell , as if we sent them into the world a wooing . hence , whatever it is , it must be temple building , gods government , christs scepter , throne , kingdom , the only way , that , for want of which , errours , haeresies , sins , spring among us , plagues , judgements , punishments come upon us . to such things as these , all pretend , who are very confident they have found out the only way . such bigge words as these , have made us believe , that we are mortall adversaries ; ( i speak of the parties at variance about government ) that one kingdom , communion , heaven , cannot hold us . now truly if this course be followed , so to heighten our differences , by adorning the truth we own , with such titles as it doth not merit , and branding the errours we oppose , with such marks , as in cold blood we cannot think they themselves , but only in their ( by us supposed ) tendance do deserve , i doubt not , but that it will be bitternesse unto us all in the end . and quaere whether by this means , many have not been brought to conceive the kingdom of jesus christ , which himself affirms to be within us , to consist in forms , outward order , positive rules , and externall government . i designe none , but earnestly desire , that the two great parties , at this day litigant in this kingdom , would seriously consider , what is like to be the issue of such proceedings ; and whether the mystery of godlines in the power thereof , be like to be propagated by it . let not truth be weighed in the balance of our interest ; will not a dram of that , turn the scale with some against many arguments ? power is powerfull to perswade . 3. not to measure mens judgements , by their subscribing , or refusing to subscribe petitions in these daies about church government ; for subscribers , would every one could not see , with what a zealous nescience , and implicite judgement many are lead . and for refusers , though perhaps they could close with the generall words , wherewith usually they are expressed , yet there are so many known circumstances , restraining those words to particular significations , directing them to by , and secundary tendences , as must needs make some abstain : for mine own part , from subscribing late petitions , about church-government , i have been withheld by such reasons as these . 1. i dare not absolutely assert , maintain , and abide by it , ( as rationall men ought to do every clause , in any thing owned by their subscription ) that the cause of all the evils , usually annumerated in such petitions , is , the want of church-govenrment , taking it for any government , that ever yet was established amongst men , or in notion otherwise made known unto me . yea , i am confident that more probable causes in this juncture of time might be assigned of them ; neither can any be ignorant , how plentifully such evils abounded , when church-discipline was most severely executed ; and lastly , i am confident , that who ever lives to see them suppressed by any outward means ( when spirituall weapons shall be judged insufficient ) will finde it to be , not any thing , either included in , or necessarily annexed unto church-discipline , that must do it , but some other thing , not unlike that , which in daies of yore when all the world wondered after the beast , suppressed all truth and errour , but only what the arch enemy of jesus christ , was pleased to hold out to be believed ; but of this afterward . 2. i dare not affirm that the parliament hath not established a government already , for the essentialls of it , themselves affirming that they have , and their ordinances about rulers , rules , and persons to be ruled , ( the requisita and materialls of government ) being long since extant . now to require a thing to be done , by them , who affirm that they have already done it , argues , either much weaknesse or supine negligence in our selves , not to ●nderstand what is ef●ected , or a strong imputation , on those that have done it , either fraudulently , to pretend that which is false , or foolishly to averse , what they do not understand ; yet though i have learned to obey as farre as lawfully ● may , my judgement is exceedingly farre from being enslaved , and according to that , by gods assistance , shall be my practice ; which if it run crosse to the prescriptions of authority , it shall cheerfully submit to the censure thereof ; in the mean time , all petitioning of any party about this businesse , seems to thwart some declarations of the house of commons , whereunto i doubt not , but they intend for the main , inviolably and unalterably to adhere . adde hereunto , that petitioning in this kinde , was not long since voted breach in priviledge , in them , who might justly expect , as much favour and liberty in petitioning , as any of their brethren in the kingdom , and i have more then one reason to suppose , that the purpose and designe of theirs and others , was one , and the same . 3. there are no small grounds of supposall , that some petitions have not their rise from amongst them by whom they are subscribed , but that the spring and master wheels giving the first motion to them , are distant and unseen ; my self having been lately urged to subscription , upon this ground , that directions were had for it from above , ( as we use to speak in the countrey ) yea in this , i could say more then i intend , aiming at nothing but the quieting of mens spirits , needlesly exasperated , only i cannot but say , that honest men ought to be very cautious , how they put themselves upon any engagement , that might make any party or faction in the kingdom ; suppose that their interest in the least measure , doth run crosse to that of the great councell thereof , thereby to strengthen the hands or designes of any , by occasioning an opinion that upon fresh or new divisions , ( which god of his mercy prevent ) we would not adhere constantly to our old principles , walking according to which , we have hitherto found protection and safety . and i cannot not but be jealous for the honour of our noble parliament , whose authority is every day undermined , and their regard in the affections of the people shaken , by such dangerous insinuations , as though they could in an houre put an end to all our disturbances , but refuse it . this season also for such petitions , seems to me very unseasonable , the greatest appearing danger impendent to this kingdom , being from the contest about church-government , which by such means as this , is exceedingly heightned , and animosity added to the parties at variance . 4. a particular form of church-discipline is usually in such petitions , either directly expressed , or evidently pointed at , and directed unto , as that alone which our covenant engageth us to embrace ; yea , as though it had long since designed that particular way , and distinguished it from all others ; the embracing of it , is pressed under the pain of breach of covenant , a crime abhorred of god and man . now truly to suppose that our covenant did ty us up absolutely to any one formerly known way of church-discipline , the words formally ingaging us into a disquisition out of the word , of that which is agreeable to the minde and will of god , is to me , such a childish , ridiculous , selfish conceit , as i believe no knowing men will once entertain , unlesse prejudice begotten by their peculiar interest , hath disturbed their intellectualls : for my part i know no church-government in the world already established amongst any sort of men of the truth , and necessity whereof , i am convinced in all particulars , especially if i may take their practice to be the best interpreter of their maximes . fourthly , another postulatum is , that men would not use an over-zealous speed , upon every small difference , to characterise men ( otherwise godly and peaceable ) as sectaries , knowing the odiousnesse of the name , among the vulgar , deservedly or otherwise imposed , and the evil of the thing it self , rightly apprehended , whereunto lighter differences do not amount ; such names as this , i know are arbitrary , and generally serve the wills of the greater number . they are commonly sectaries , who ( jure aut injuria ) are oppressed . nothing was ever persecuted under an esteemed name . names are in the power of the many things , and their causes are known to few . there is none in the world can give an ill title to others , which from some he doth not receive : the same right which in this kinde i have towards another , he hath towards me : unlesse i affirm my self to be infallible , not so he : those names which men are known by , when they are oppressed , they commonly use against others whom they seek to oppresse . i would therefore that all horrid appellations , as increasers of strife , kindlers of wrath , enemies of charity , food for animasity , were for ever banished from amongst us . let a spade be called a spade , so we take heed christ be not called beelzebub . i know my profession to the greatest part of the world is sectarisme , as christianity : amongst those who professe the name of christ , to the greatest number , i am a sectary , because a protestant : amongst protestants , at least the one half , account all men of my perswasion , calvinisticall sacramentarian sectaries : amongst these again , to some i have been a puritanicall sectary , an aerian haeretick , because anti-prelaticall : yea and amongst these last , not a few account me a sectary , because i plead for presbyteriall government in churches : and to all these am i thus esteemed , as i am fully convinced , causelesly and erroneously , what they call sectarisme , i am perswaded is ipsissima veritas , the very truth it self , to which they also ought to submit , that others also though upon false grounds , are convinced of the truth of their own perswasion , i cannot but believe ; and therefore as i finde by experience , that the horrid names of haeretick , schismatick , sectary , and the like , have never had any influence or force upon my judgement , nor otherwise moved me , unlesse it were unto retaliation ; so i am perswaded it is also with others , for homines sumus ; forcing them abroad in such liveries , doth not at all convince them , that they are servants to the master of sects indeed , but only , makes them wait an opportunity , to cast the like mantle on their traducers . and this usually is the beginning of arming the more against the few , with violence : impatient of bearing the burdens , which they impose on others shoulders : by means whereof , christendom hath been made a theatre of blood : and one amongst all , after that by cruelty and villany , he had prevailed above the rest , took upon him to be the only dictator in christian religion : but of this afterwards . now by the concession of these , as i hope not unequitable demands , thus much at least i conceive will be attained , viz. that a peaceable dissent in some smaller things , disputable questions , not-absolutely-necessary assertions , deserves not any rigid censure , distance off affections , or breach of christian communion and amity : in such things as these , veniam petimusque damusque vicissim : if otherwise , i professe i can hardly bring my minde to comply and close in with them , amongst whom almost any thing is lawfull but to dissent . these things being premised , i shall now set down and make publike , that proposall , which heretofore i have tendred , as a means to give some light into a way for the profitable and comfortable practice of church-government ; drawing out of generall notions what is practically applicable , so circumstantiated , as of necessity it must be : and herein i shall not alter any thing , or in the least expression go off from that which long since i drew up at the request of a worthy friend , after a discourse about it : and this , not only because it hath already been in the hands of many , but also because my intent is not , either to assert , dispute , or make out any thing further of my judgement in these things , then i have already done , ( hoping for more leasure so to do , then the few houres assigned to the product of this short appendix will permit ) but only by way of a defensative , to evince , that the rumours which have been spread by some , and entertained by others , too greedily about this matter , have been exceeding causelesse and groundlesse ; so that though my second thoughts have , if i mistake not , much improved some particulars in this essay , yet i cannot be induced , because of the reason before recounted ( the only cause of the publication thereof ) to make any alteration in it , only i shall present the reader with some few things , which gave occasion and rise to this proposall . as 1. a fervent desire to prevent all further division and separation , disunion of mindes amongst godly men , suspisions and jealousies in the people towards their ministers , as aiming at power and unjust domination over them , fruitles disputes , languishings about unprofitable questions , breaches of charity for trifles , exasperating the mindes of men one against another : all which growing evils , tending to the subversion of christian love , and the power of godlinesse , with the disturbance of the state , are too much fomented by that sad breach and division , which is here attempted to be made up . 2. a desire to work and draw the mindes of all my brethren ( the most i hope need it not ) to set in , for a thorow reformation , and for the obtaining of holy communion , to keep off indifferently the unworthy from church priviledges , and prophaning of holy things . whereunto , i presumed the discovery of a way whereby this might be effected , without their disturbance in their former station , would be a considerable motive . 3. a consideration of the paucity of positive rules in the scripture for church-government with the great difficulty of reducing them to practise in these present times , ( both sufficiently evidenced by the endlesse disputes , and irreconcilable differences of godly , precious and learned men about them , made me conceive , that the practice of the apostolicall churches , ( doubtlesse for a time observed in those immediately succeeding ) would be the best externall help for the right interpretation of those rules we have , and patern to draw out a church way by . now truly after my best search , and inquiry , into the first churches and their constitution , framing an idea and exemplar of them , this poor heap following , seems to me , as like one of them , as any thing that yet i have seen : nothing at all doubting , but that if a more skilfull hand had the limning of it , the proportions , features and lines , would be very exact , equall and paralell : yea , did not extream haste , now call it from me , so that i have no leisure , so much as to transcribe the first draught , i doubt not but , by gods assistance , it might be so set forth , as not to be thought altogether undesirable ; if men would but a little lay aside beloved preconceptions : but the printer staies for every line : only i must intreat every one that shall cast a candid eye , on this unwillingly exposed embryo , and rude abortion , that he would assume in his minde , any particular church mentioned in the scripture , as of h●erusalem , corinth , ephesus , or the like , consider the way and state they were th●n , and some ages after , in respect of outward immunities and enjoyments , and tell me , whether any rationall man can suppose , that either there were in those places , sundry particular churches , with their distinct peculiar officers , acting in most pastorall duties severally in them , as distinguished and divided into entire societies , but ruling them in respect of some particulars loyally in combination , considered as distinct bodies ; or else , that they were such single congregations , as that all that power and authority which was in them , may seem fitly and conveniently to be entrusted , with a small handfull of men , combined under one single pastour , with one , two , or perhaps no associated elders . more then this , i shall only ask , whether all ordinary power , may not without danger , be asserted to reside in such a church as is here described , reserving all due right and authority , to councels and magistrates . now for the fountain , seat , and rise of this power , for the just distribution of it , between pastours and people , this is no place to dispute ; these following lines were intended meerly to sedate and bury such contests , and to be what they are intitled , viz. notes, typically marginal, from the original text notes for div a90296e-650 ecclesia sicut lun● defectu● habet , & ortus frequentes ; sed defectibus suis crevit , &c. haec est ver● lun● , quae de fratris fui luce perpetua , lur●●en sibi immortalitatis & gratiae mutuatur amb. hex . lib 4. cap 8. psal. ●8 . 13. isa 54. 11. zach. 4 7. isa. 53. 3 , 4 , 5. 1 joh. 3 13. rev. 2. 10. 2 cor. 4. 4. isa. 53. 2. heb. 7. 25. cant. 2. 2. mat. 10. 16. psal 74. 19. eo ipso tempore quo ad omnes gentes praedicatio evangelij mittebatur , quaedam loca apostolis adire prohibebatur ab eo , qui vult omnes homines salvos fieri . prosp. ep ad rufin {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hom. mal. 4. 2. 1. a quo . 2. ad quem . mod●● . temp●● . instrumentum . materia . isa. 1. 1. amos 1. 1. 〈◊〉 . 1. 1. obad. 1. jer. 1. 11. jer 1. 13. ezek. 1. 5 , 6 , 7. zech. 1. 8. & 3. 9 , 10 , &c. dan. 7. 8 , 9. zech. 2. 1. vid. aquin. 2. 2 q. 174. art. 3 , 4 scot . in dist. tert. a lapide , sanctius in locum , &c. me●● . apost. of later times . ●lut●rch . in vit. bru●i . calvin . in locum , dicebat se discernere , ( nescio quo s●pore , quem verbis explicare non poterat ) quid interesset inter deum revelantem , &c. aug. confes. acts 3. 6. ● lutarch , de defect . or●●u . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . respons . apoll. apud euseb. niceph. — a nullo duro corde resistitur , quid cor ipsum emollit . aug. ezek 36 26. deut. 30. 6. lapide . sanctius . in loc. rom script . synd ar . 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ignat. epist. ad ep. irae lib. 3. cap. 3. qui causam quae sit voluntatis divinae , aliquid majus ●o quaerit , aug. voluntas dei nullo modo causam habet . aquin. p. q. 〈◊〉 . a 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theophrast. . apud picum , de prov. providentia est ratio ordinis rerum ad finem . th. p. q. 22. a 1. c. ezek. 1. non tantum res , sed rerum modos . v●●etur ergo quod non s●t aliqua d●ordenatio , deformitas aut peccatum simpliciter in toto u●●verso , sed tantummodo respectu interiorum causarum , ordinationem superioris causa volentium , licet non vale●●ium pert●rbare . ●rad . de caus. dei l●b. 1. cap. 34. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a●eo summa justitiae regula est dei volun ●as , ut quicquid vult , co●●so quo● vult justum ●abendum sit , aug. de gen. con ma● . l●b 1. isa. 46. 10. gen. 3 15. chap 4. 26. gen. 6. 5. gen. 5. ●5 . & 6. 18. gen. 12. 1. & 18. 1 , 2. psal. 76 1 , 2. joh. 4. 22. gal 4 4. joh. 12. 31. acts 17. 30. mark . 16 15. mal. 3. 4. prov 8. 31. see tertullian , lib. ad iudae . reckoning almost all the known nations of the world , and affirming that they all , that is , some in them , in his daies , submitted to the scepter of christ : he lived in the end of the second century . ioh. 7. 12. piscat. in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} damascin satis imp●e . mat. 10. 29. iob 14. 5 ▪ prov. 16. 33. prov. 11. 1. ●0 . & 19 21. nihil fit , nisi omnipotens fieri velit , vel ipse faciendo , vel si●endo ut fiat . aug. gen. chap 4 , 5. 4 , 5 , 6 , 7. 1 king. 22. 19 , 20 , 21. 2 kin. 5. 18 , 19. psal. 76. 10. eccles. 7. 26. isa. 6. 9 , 10 , 11 , &c. deus no● operatur in malis , quod ei displicet , sed operatur per eos quod ei placet ; recipientur vero , non pro eo quod deus bene usus est ipsorum operibus malis , sed pro eo , quod ipsi mal● abusi sunt dei operibus bonis : fulgent . ad monim . 2 thes 2. acts 4. liberatur pars hominum , parte pereunte ; sed ●ur horum misertus sit deus , i●orum non misertus , quae scientia comprehendere potest ? later discretionis ratio , sed non late● ipsa discretio . prosp. de vocat . gen. rom. 8. 28 , 29. ephes. 1. 4. 2 tim. 2. 1● . ephes. 2. 2 , 12. non ob aliud dicit , non vos me elegistis , sed ego vos elegi , nisi quia non elegerunt eum , ut eligeret eos ; sed ut eligerent eum , elegit eos . non quia praescivit eos credituros , fed quia facturus ipse fuerit credentes . electi sunt itaque ante mundi constitutionem , ea praedestinatione , qua deus ipse sua futura facta praevidit : electi sunt autem de mundo e● vocatione , qua deus id quod praedestinavit implevit . august . de bon . persev . cap. 16 , 17. mat. 11 21. acts 13. 46. luk. 2. 34. 1 pet. ● . 7. ezek. 2. 5. matth. 2● . 15. rom. ● . 23. vse 1. n●h. 4. 17. zech. 4. 7. s●●l . de emend . temp. * i follow in this the vulgar or common account , otherwise there is no part of scripture chronologie so contended about , as these weeks of daniel : most concluding , that they are terminated in the death of christ , happening about the middest of the last week : but about their originall or rise there is no small debate , of the four decrees made by the persian kings about the building of ierusalem , viz. 1. by cyrus , 2 chron. 3. 6. 2. by darius ezek. 6. 3. 3. by arta●erxes , ezek. 7. of the same to nehemiah , chap. 2. following the account of their reign set down in profane stories , the last only holds exactly . tertullian ad iudae . begins it from darius , when this vision appeared to daniel , whom it seems he conceived to be darius hyslaspes , that followed the magi , and not medus , that was before cyrus : and so with a singular kinde of chronologie makes up his account . vid : euseb. demon . evan lib. 8. cap. 2. fun●c . com. in chron. beroald . chron. lib. 3. cap. 7 , 8 mon●acu . apparat. vse 2. prov. 18. ●0 . heb. 12. 11. pet ▪ mart. de relig. jud ▪ decad. . 1 l●b. 1. observ. 2. q●i liber●t●r , gra●iam diligat ▪ qui non liberatur , debitu●a a●roscar . aug. de bon ▪ persev . cap. 8. 1. ex nequissimis in ipso vitae exitu gratia invenit quos aaoplet ▪ cum multi , qui minus ●ocertes videantur , doni hujus alieni sunt . pros. de voc. gen. lib. 1. cap. 17. 1 cor , 1. 25 , 26. 2. act. 14. 16 , ●7 . ●h . ●7 . ●0 , 3● . 3. rom. ● . 22. joel 2. 28. joh. 17. 32. rom. 1 5 rom ▪ 10. 26. 2. rom. ● . 13. ephs ▪ 14 , 15. mat. ●8 19. august . si hoc voluntatum meritis voluerimus ascribere , ut malos negl●xisse gratia bon●s etegisse ●ideatu● . resistet vobis innumerabilium causa populorum , quibus per tot secula , coelest is doctrinae a●nu●tiatio non corruscavit , nec meltores ju●sse ●oru● posteros possumus ●icere , quibus scriptum est , gentium populus qui sedebat in ●encoris lucem vidit magnam , prosp de voc. gen. lib. ● . cap. 15. reason ● . si de d●bito quaeratur respectu creaturae , in deum cadere non pote●t , nisi ex a●i ●ua suppositione ipsi . deo volunt●ria , quae non potest esse nisi promissio aut pactio a●iqua , ex quibus fideli●at●s aut justitiae debitum ●●●risolet , zuat●z . de libert. divi . vol. disp. 1. sect. 2. num . 5. deus nulla ob ligatione tenetur ▪ antequam i●se fi●em suam astringat , ergo ante promissionem nulla justitia distributiva in deo reperitur . v●sq . in q. 21. ●1 . d●sp . ●6 . aqui● 2 , 2. q ● art . 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} justin . apo● , 2 2. obs. 1. hos. 11. 8 , 9. obser. 3. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ●●yrillus herol , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . revel. 13. 17. vse 1. britanoram inaccessa romanis locd , christo vero subdita . tertul. vse 2. britannian in christianam consentire religionem , o●●gen . hom. 4. in ezek. niceph. lib. 2. cap. 40. epist. eleuth . ad lucium , an , 16● . apud bar. anno 469. the saxons entred . nunc igitur si ● ▪ ominis edium ●st ▪ quis romirum reatus ? quae a●cu●atio vocabulo●●m ? nisi av● barbarum sonat aliqu● vox nominis , aut maledicum aut impudi●um . tertul. apol. ●d gen. cap. 3. see canterburian self-conviction , see ld dee . cell . &c. 2. coal from the altar . altare christianum . antedotum linco●n . case of greg. 3. 2. sapieatior sis socr●te ; doctior augustino , &c. clavinianus si modo dicare clam vel propalam , mox tartaris , moscis , afrus , turcisque saevientibus & jacc●is excaecratior , &c. 3. romes master-piece . royall favourite . vse . 2 non libertate gratiam , sed gratia libertatem consequimur . aug. de correp . & g●l . cap. 8. ezek 36. 26. acts 16. 14. p●il . 1. 39. & 2 , 13. vse ● gildas de excid . britanniae , omnia quae deo placebant & displicebāt aequali lance , pendebantur , non igitur admirandum est degeneres tales patria●illam am●ttere , quam praedicto modo maculabant . hist. m. s. apud foxum . obs. 3. ge● 30 1. gen. 35. 18. gen. 21. 16. gen. 15. 2. 2 king. 4. 13 , 14. gen. 3. 8. matth. 6. 23. luk. 1. 79. act. 26. 18. rom. 2. 19. ephes. 5. 8. col 1. 13. 1 pet. 1. 9. nomē iesu non erat ibi . joh. 6. 50. revel. 2. 17. joh. 4. 14. cant. 4. 1● . joh. 7. 37 , 38. 1 cor. 1. 30. paura igitur de christo . tertul. joh. 14. 5. joh. 1 3 , 4 , 5. ephes. 4. 18. mat. 7. 26 , 27. matth. 16 18. psal. 4. 6. psal. 42. 1 , 2. psal. 84. 1 , 2 , 3 , 4 , &c. revel. 6. 16. matth. 22. 13. luk. 16. 24. mark . 9. 43 , 44. isa. 66. 24. revel. 3. 17. josh. 10. 18. ego propero ad inferot , nec est ut aliquid pro me agas : advocatus quidam moriens apud bel. de arte mor lib. 2. cap. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vse 1. vse 2. vse 3. notes for div a90296e-32070 laudatur ab his , culpatur ab illis . see august . ep. 7. 28. 157. de orig. anim . — deferri in vicun vendentem thus & odores , & piper , & quicquid chartis amicitur ineptis . occidit miseros crambe repetita magistros . semper ego auditor tantum ? immortale odiū & nunquam sanabiic beliū , ardet adhuc , combos & tentyra , summas utrinque inde sucor culgo , quo● numina vicinorum odit uterque locus . juven. graece scire out polite loqui apud illos haeresis est : eras. de sc●olast . noli irritare crabrones , si lapidet teras nonne ignis erumpit ? ambros. lib. 1. cap. 21. prov. 30. 33. j●b 3● . 21. prov. 25. 18. vide remed. contra ●ravam , ratio 〈◊〉 germani●ae luth praesat . al lib. de concil. protest . 34. 〈…〉 . 4. conclus . that generally all writers at the beginning of the reformation . si accusasse suffic●et , quis erit innocens ? nec nos obniti contra , nec ten dere tantum sufficimus . sulo sever. epist. hist. eccles. plut. apoth. vid catal. baeret . aput tertul. de praescript . epiphan. aug. vincent . ●go ancillae tuae fidem ●a bui , nonne tu imp●den● , qui nec mihi ipsi credis ? philos. apud plut . apoth. nunc vero ●i nominis odium ●st , quis nominum reatus ? quae accusatio vocabulorum ? nisi aut barbarum sonat aliqua vox ●ominis ▪ aut maledicum , aut impud cum ? tertul apol. act. 24. 14. & 28. 22. haeresis christi . anorum . tertul secta christ . id . ●aeresit catholice , & haeresi● sancti●●ma , constant . epist. chr. syrac . mislenta systema : quo probare conatur calvinianos esse ●aeretices . hu● . calv. tur andrews epist ad moli●ae . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pind , od. 10. oli●a . 〈◊〉 the spring of strengthning grace in the rock of ages, jesus christ demonstrated in a plain and short sermon / preached at twickenham in middlesex, near hampton-court, april 16, 1648, by thomas hill ... hill, thomas, d. 1653. 1648 approx. 149 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a43821 wing h2029 estc r25713 15585514 ocm 15585514 103961 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. a43821) transcribed from: (early english books online ; image set 103961) images scanned from microfilm: (early english books, 1641-1700 ; 1150:10) the spring of strengthning grace in the rock of ages, jesus christ demonstrated in a plain and short sermon / preached at twickenham in middlesex, near hampton-court, april 16, 1648, by thomas hill ... hill, thomas, d. 1653. [2], 36, [2], 18 p. printed for peter cole ..., london : 1648. includes: truth and love happily married in the saints and in the churches of christ. reproduction of original in the union theological seminary library, new york. includes bibliographical references. 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. -n.t. -ephesians iv, 15 -sermons. bible. -n.t. -timothy, 2nd, ii, 1 -sermons. sermons, english -17th century. grace (theology) 2005-03 tcp assigned for keying and markup 2005-07 spi global keyed and coded from proquest page images 2005-08 emma (leeson) huber sampled and proofread 2005-08 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the spring of strengthning grace in the rock of ages , christ jesvs . demonstrated in a plain and short sermon preached at twickenham in middlesex , near hampton-court , april 16. 1648. by thomas hill d.d. master of trinity colledge in cambridge . phil. 2. 12 , 13. work out your own salvation with fear and trembling : for god worketh in you , both to will and to do , of his own good pleasure . de ipsis hominum voluntatibus facit , quod vult , & quando vult , habens humanorum cordium , quo voluerit , inclinandorum omnipotentissimam potestatem . aug. de corrept . & grat. cap. 14. christus meus & omnia . london , printed for peter cole , at the printing-press in cornhil , near the royal exchange , 1648. trvth and love happily married in the saints , and in the churches of christ. ephesians 4.15 . but speaking the truth in love , may grow up into him in all things , which is the head , even christ. pauls chains and tears have had a prevailing rethorique ; he hath wept as well as swet over his hearers with good success : when he was to preach to felix , though a prisoner , though with a chain , he made him tremble ; and here in the first verse , he comes as a prisoner for their sakes to beseech them ; and a further and special emphasis , he comes to perswade them to that which is most pleasing , namely , to vnity ; to which purpose he uses four several arguments ; first , there is a common engagement of all saints to vnity : i beseech you walk worthy of your vocation , whereunto you are called , with all lowliness and meekness , forbearing one another in love ; there is one body , one spirit , even as you are all called in one hope of your calling , one lord , one faith , one baptism , one god and father of all , who is above all , and through all , and in you all ; here is a whole bundle of arguments , in this first consider your vocation , those priviledges to which you are advanced thereby ; and they leave a very great obligation upon you , as saints to study vnity . secondly , there is an argument from the equity of the thing , in the 7. verse . vnto every one of us is given grace , according to the measure of the gift of christ : unto every one of us ; every one hath some gift , as it pleases iesus christ to proportion out such a measure to this saint , and such a measure to that saint ; the little finger in the mystical body , so much as is fit for him , in the hand , so much as is fit for him , and this with a common respect , that there might be a mutual use of all those , with subserviency to the whole ; in reference to the mystical body of christ , there is an equity in it . thirdly , there is a very great congruity ; and that argument you shall finde in the 8 , 9 , and 11 , verses : jesus christ when he did ascend , he gave gifts to men ; all the gifts that are in the churches , and graces , they are derived from the same efficient cause , and therefore it is most incongruous , that they should be distracted and divided , so as to reflect dishonorably upon him that is the sole efficient cause of them , and that with common intents and purposes , for good of the mystical body . but then fourthly and lastly , you have here another argument from the necessity of it , till we all come to the vnity of faith , and that we be no more tossed to and fro as children , and carried up and down with every wind of doctrine ; but that we speak the truth in love , and so grow up into jesus christ in all things , who is the head ; here is the necessity of it , you 'l never grow up to intimate communion and fellowship with jesus christ , you 'l never make a wise improvement of him , as members of the mystical body , unless you learn this heavenly skill , namely , how to advance vnity ; and so i come to shew you what propositions this last argument , drawn from the necessity of the thing , will afford us ; in the 15. verse , which by gods assistance , according as the weak measure of strength i have will bear , i shall insist upon at this time , but speaking or following the truth in love , grow up into christ in all things , which is the head : where first , its clear , jesus christ is the head of saints , the head of the church . 2. the lord jesus christ when he ascended and gave gifts to men , did intend , did expect , that there should be such an entertainment of the gospel , that we should grow up into christ in all things , who is the head . 3. thinking , speaking , following the truth in love , is the gospel method to our spiritual welfare ; i 'le begin with the first , christ is the head of particular saints , & the head of the church : in the state of innocency , adam was the head of the great family of the world , when he forfeited his headship , and all that he did enjoy , by eating the forbidden fruit , that family was dissolved , he was turn'd out of paradice , all was scattered abroad , and we with him , were then cast into a desperate condition , unless god would be pleased to finde out a second head ; and to that purpose , out of the riches of his grace , and the infiniteness of his wisdom , that which angels could not reach , which men had not so much as any thoughts of , or desires after , god pitched upon , namely , christ , and designed him the head of the corporation of his church , of a certain number given unto him in his eternal counsel , for whom he should undertake ; and this learned expositors conceive to be the meaning of that place , where he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there in ephesians 1.10 . that he might gather together all things , that all things might be headed under one ; headed under jesus christ : now before the fall , all were headed under the old adam ; now when they were in a shatter'd condition , they should be reconciled and collected , headed under jesus christ ; for the better opening of this , you may be pleased to take notice of three particulars : first , here is the headship it self . secondly , here is the appropriation of this headship , to whom he is a head. thirdly , here is the title to this headship . first , for the headship it self ; he is a head , 1. in regard of his preheminence ; it is an expression in 1 col. 17.18 . in all things having the preheminence , he is the head ; every member in the mystical body hath a dignity , and is advanced to an excellency , to some degree of it , but he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the preheminency , he is the head , that is christ ; but this is not all , if you look upon a picture , there the head of a man hath a preheminence , therefore we must have more then this : he is head , 2. in regard of direction , and in regard of power , being a wise head , able to advice , and guide , and govern the body ; as the apostle peter speaks of him in 1 pet , 3.22 . who is gone into heaven , and is on the right hand of god , angels , authorities and powers being made subject to him ; he hath a universal , and absolute regiment over all things in heaven and earth , over men and devils : but then 3. in regard of that influence that he doth convey to the bodies : sence and motion is derived from christ as the spring ; it is true , that in the natural body , there the heart is primum vivens , but in the mystical body , the head is primum vivens , and he gives life to us , and we derive our life from jesus christ , the head ; he hath life , and he hath it abundantly in himself , and he lives , that we may live ; as i remember there is such an expression in john 10.10 . 4. in regard of vnion , he doth tie altogether ; the nerves and sinews would not unite the members of the mystical body , unless jesus christ were the head ; as he is the foundation stone , and so supports the building , so he is the corner stone , both the beauty , and strength , and union of the building , fundatio fundatissima , as junius renders it , in isa 28.16 . a most sure foundation , and the corner stone , as peter hath it , in 1 pet. 2.7 , 8. with reference to that place ; and so in these four particulars jesus christ hath a headship : the next thing is now , the appropriation of this headship , to whom is he a head ? he is an external head to all the members of the visible church , to all professors as he is a vine , and doth communicate some sap to those that are in him , no way but by an external profession , as you have it intimated in john 15.2 . every branch in me that bears not fruit , shall be cut down and cast into the fire ; and therefore there are some branches in him externally , as he is an external head to the church , as he is a vine ; but indeed , he is properly the head of his body , the saviour of his body ; he is a head to those , to whom he is a saviour , in ephesians 5.23 . as the king hath a common relation to all his subjects , but a more pecular relation to the queen , who is a subject and a spouse , and so hath jesus christ to his church ; and the reason is this , because there is a full commensuration betwixt all the three glorious persons in the trinitie ; they are grossly mistaken that will make jesus christ to dye for all , and yet will not in their sence , so as to make them salvabiles if they will , and yet cannot say , that either god hath given christ to all , or given all to christ , or that the spirit of god will apply that redemption to all , for there is a commensuration , there is an adaequation , betwixt the three glorious persons in the trinity , and their workings for the salvation of the saints : jesus christ dyes for those whom god hath given to him , with purposes of salvation ; i do not deny , but all the wicked in the world , may have some benefit by the death of christ , as all have some common pledges of the bounty of god , and all may have some common operations of the spirit of god ; but if you 'l speak of any thing as to salvation , there is a commensuration betwixt the three persons in the trinity , and their workings ; elect according to the foreknowledge of god the father , sanctification of the spirit , and the sprinkling of the blood of christ , in 1 pet. 1.2 . indeed in 1 john 2.2 . he is a propitiation for our sins , and not for ours onely , but for the sins of the whole world : to whom did john write that ep●stle ? to the jews ; and therefore to shew that they had not all religion now engross'd amongst them , and that the election of god did not still run amongst them , only he speaks in that dialect , he did not intend every particular man in the world , for then he must intend men that sin against the holy ghost , which is impossible that they should be saved : no man will say that understands any thing , even in catechistical divinity , that jesus christ dyed to save them , which he must do , if he dyed for every man in the world , with such purposes to save them ; and so in 1 tim. 1.4 , 5 , 6. he is given a ransom for all ; why all ? there is one god , and one mediator , now jews and gentiles ; as jesus christ did take our nature upon him , both jews and gentiles , all estates shall have the common priviledge , and benefit , and advantage of being in a capacity to receive blessings from him , spiritual saving blessings , that is , all conditions , whether kings , and all in authority , or servants , or others , not every particular person , but as in one place jews or gentiles , so in another place , not this or that condition , but all estates , and all relations , and all conditions ; but still the appropriation is to the church , as here he saith , from whom the whole body is joyned together in the 16. vers. from whom , from christ the whole body is joyned together , so it is the body that hath this influence from him ; but then 3. what is his title to his headship ? it is threefold ; first , the designation of god and the father : god the father hath sealed him , he gave him to be a head to the church over all things , in ephe. 1.22 , 23. and then secondly ; his personal fitness : of his fulness we all receive grace for grace , in him are hid all the treasures of wisdom ; and then thirdly , his own propitious readiness : we were not in any degree so willing to be saved , as he is to save us ; he came down to seek and to save that which is lost ; the spirit of the lord was upon him , and anointed him to preach the gospel , it was his business ; and as he had a commission from his father , and came under the broad-seal of heaven , so he had a strong inclination ●●●m his own bowels , to engage him to it ; there is his title : the use of this , 1. to trie the title of the popes headship to the church ; how comes he by it ? for a church to have two heads , one body to have two heads , it is a monster , you 'l make it monstrous ; we do allow in a good sence , that the supreme magistrate is , caput politicum in the church , to command good things according to the word of god , and to restrain evil according to that word ; we hold forth confidently , that jesus christ , he is the onely proper head of the church , that doth convey all saving spiritual blessings ; life , nourishment , direction , and all those admirable advantages to the body ; we cannot allow a caput vicarium , a ministerial head , there is no need of that ; jesus christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head ; here is an article that gives an emphasis , what needs it any other ? jesus christ is present always in his church ; when he withdrew his corporal presence , he would then requite his church with his spiritual presence ; and that presence of his spirit , it should accompany them to the end of the world : but the pope as great as he is , cannot be present in every place ; we need not spend any more time in crying down that that is so prodigious : so many several saints , and so many several churches , in several parts of the world , how is it possible that a pope can be head of them all ? but then 2. beware of being injurious to the least member of jesus christ : if christ be the head of the body , surely his body is dear to him ; never think to ruine the body , or to drown the body , as long as the head is able to keep it self above wat●● ; never think to hurt the body , as long as the head is able to secure it , and protect it , and defend it ; there are very notable expressions in several of the prophets , as in daniel , there are four great monarchies , then came a little stone hewen out of the mountain , and breaks them all , one after another ; all opposite powers to the kingdom , and headship of jesus christ , shall be confounded , in despight of the pope , and turks , and devil and all : all the kingdoms of the earth shall at last become the lords , and his christs , and then in the 12. of zachary , you shall finde there in the 5. verse , jerusalem shall be inhabited as towns without walls numerously , for i , saith the lord , will be ●nto her a wall of fire round about , and will be the glory in the middest of her ; a wall of fire to burn up the enemy , and i will be the glory in the midd'st of her , for the comfort of his people , the presence of god is the glory of any place , and therefore he saith , he will create a defence upon the glory ; an admirable place in the 4. of isaiah , pour upon them a spirit of burning and judgement , to direct them , and consume the enemies , and he will create a defence upon all the glory , upon his saints which are the glory , so he is pleased to count them , though there be no preparations in them to raise a defence , he will create it ; yea in zach. 12.2 . behold , i will make jerusalem a cup of trembling to all people round about : and in that day i wil make jerusalem a burthensome stone for all people , all that burthen themselves with it shall be cut in pieces , though all the people of the earth shall be gathered together against it ; o what encouragement is here for the poor saints , the citizens of jerusalem ! let all the desperate atheists , and prophane opposites , combine against the people of god and plot , although they may have it may be some particular advantages , as it is said of the romans , they were pralio victi , but not bello , it may be now and then they may get an advantage in this combate against the church , but yet they shall never totally and finally overcome them , though they be all gathered together ; god will make jerusalem a burthensome stone to all that burthen themselves with it : there will a time come , when the lord will grinde to pieces , all those that have any antipathy against jerusalem , when god will trample satan and all other enemies under the feet of his jerusalem , when god will call for all them forth , that would not have him to rule over them , bring forth mine enemies that would not i should raign over them , and slay them before me , in luke 19.27 . there is the second use. 3. if jesus christ be the head of the church , then surely he must have a body ; an head without a body were prodigious , and therefore that doctrine of the arminians must needs prove false , that would have jesus christ come into the world upon these terms , and to dye upon such considerations , that all things should be left so far to mans free-will , that it was in their power , unless they would be so good natur'd as to believe , when jesus christ call'd upon them , that he should not have one member , no body at all : this is the erronious doctrine of arminius and his followers , that go upon his principles ; is it impossible that jesus christ should not have one member , for he gives onely posse , he gives not velle , if you will not believe , and improve your free-will , you may chuse whether ever you will believe or no ; they will not allow , that jesus christ by an invinciable , by an almighty power , shall carry men , and overcome men so far , as to make them of unwilling , to be willing to believe ; yea , where arminius hath four decrees concerning the salvation of men , you may be within the compass of all those four decrees , and yet not be saved , a miserable condition ; he tells you , god hath decreed to give christ , and means , and that all who believe shall be preserved and saved , but he tells you not that he hath decreed to give faith and repentance to any one man , to enable him to believe , and therefore it is a most dishonorable doctrine to the headship of christ ; blessed be god that it so much discover'd , and we are so far delivered from it , though it is most unhappily of late in some parts of it , got into too many popular hands . but then 4. take heed ( i beseech you ) of any obstructions that might hinder a sweet communion betwixt the head and the members , that might hinder an intercourse betwixt jesus christ and your souls ; let this rather be your care , to gain that heavenly skill , how you may make use of jesus christ as the head. 1. give him the glory of his soveraignty , let him be all in all ; the soveraignty of his grace , and the soveraignty of his independency , to save whom he pleaseth , and to do what he pleases with men , to have mercy on whom he will have mercy , and because he will have mercy . 2. give him the glory of his wisdom as a prophet , seek wisdom from god , and it shall be given you , in james 1.5 . as you should give him the honor of his soveraignty , allowing him this , that as the potter , he may make some vessels to honor , and some to dishonor , as he pleaseth . 3. give him the honor of his riches and fulness , seek supplies from him , do not live upon your selves , nor upon your duties , nor upon ordinances onely , but live upon jesus christ in all , so give christ the honor of being the spring of your supplies ; in him are fresh springs . 4. give him the honor of being the best friend in the world , and labor for such an intimacy with him , that he and you may be acquainted , for he saith , if ye love him , and keep his commandments , he and his father will come and take up his abode with you , and he will manifest himself to you , in john 14.23 . o how much of heaven will that soul have upon earth , that he should have jesus christ come and dwell with him ! and when he goes to prayer , manifest himself , when he goes to read the scriptures , paraphrase upon the bible , and suggest sweet hints to him ; when he is in any straights , overpower him with a divine instinct , though he hath not an express revealed will to walk with , as we have not in every particular circumstance of an action ; o that then jesus christ should particularize some general scripture to you , or bring something to your minde that you have heard in a sermon , it may be a dozen years ago ; give him the glory of this , and improve him to this blessed purpose . the lord jesus christ did intend , and doth expect , that upon his ascension and giving gifts ▪ there should be such an entertainment of the gospel , that we might grow up into him in all things , who is the head : it is the perfection of a christian , to improve all the three persons in the trinity ; when you look upon god and his attributes , to finde proportionable impressions upon your souls , by his greatness , to learn to fear him , by his godness to love him ; when you look upon the spirit of god , and his working , then likewise to feel some stamps answerable thereunto , that you may have an inclination to comply with him in all things ; so likewise when ye behold jesus christ in the passages of his redemption , to make use of all , that there may be some proportionable correspondency betwixt his dispensations towards you , and your improvement of them . and here i shall briefly desire you to consider under this point , these three particulars : first , the intention it self , and the expectation of jesus christ. secondly , the grounds of it : and thirdly , the ends of it . 1. for the intention and expectation of jesus christ himself , when he did ascend and gave gifts , it is this , in three particulars : that there should be a growth . that there should be a growing up into christ. that there should be a growing up into christ in all things : i beseech you mark these three particulars . first , that there should be a growth ; how a growth ? so as to compleat the number of all the saints , that not one of them be lost : jesus christ hath undertaken , that he will not lose one that god the father hath given him , and therefore all those must be called in ; and it is conceived by learned expositors , that that is the meaning of this place , christ hath given gifts , for the perfecting of the saints ; that is , for the compleating the number ; to fill up the number of persons , that so many as were elected from eternity , so many might be called in : and then for the compleating of the graces of those saints , both in the degrees , and in the activity of them , for jesus christ ( it is an admirable condescending expression ) reckoneth not himself compleat , till all his members be compleat ; i beseech you take notice of that first chap. and the last verse of the ephesians , which is his body , the fulness of him that filleth all in all : jesus christ fills all in all , and yet ( he saith ) his body is the fulness of him ; he is pleased not to account himself compleat as head of the church , till his members be compleated , as to the number of them , and till their graces likewise be compleat to such a degree as he intended : but then secondly , there must be a growing up , there must be the maner , grow up into christ ; not onely a concorporating with jews , as the gentile churches did , in the 3. of the ephesians , not onely an incorporating into jesus christ , though that is very much , into the body of christ , but a transforming into christ , that you may be moulded in christ ; i would not be too bold with those expressions of nazianzen , because i see they are abused , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an admirable one that athanasius hath , that jesus christ took the nature of man upon him , that so we might have the nature of god conveyed to us , the divine nature ; there is a ground for that expression , in 2 pet. 1.4 . and a delivering up into christ , into his word , in rom. 6.17 . the form of doctrine into which you were delivered ; here is an admirable improvement of christ , when a sermon is delivered to you , the minde of jesus christ discovered , for you to be delivered up to it , that you may go out of the assembly under the power of that truth , and moulded in it ; and then withal , that christ might be in you , and you might be in christ , that there might be a mutual in-dwelling , as in that place in john , yea , that we may come to live in the spirit , and walk in the spirit , in gal. 5.25 . yea , and that the very life of faith , the life that we live , may be by faith in the son of god , in gal. 2.20 . not onely now and then to pray in faith , but to live by faith , to act all in faith ; here is a growing up into christ , not onely a growing to some knowledge of christ , or to some profession of christ , or to make towards christ , but to be moulded , to be transformed into christ ; here is the entertainment and improvement of the gospel that christ expects : but then thirdly , growing up in all things unto christ ; there is the proportion , or the dimension , as a head , our growth must be as large as his headship ; now as he is a prophet , so we must grow up into him , that we may have wisdom , and all those supplies from him ; as he is a priest grow up in him , that we may have righteousness from him , for the covering of all our sins ; as he is a king grow up in him , that we may have a redemption from all our snares , bondages and enthralments ; for our being and well being , having our subsistence in him , in god the father , and in christ jesus , as in 1 thess. 1.1 . when we are converted , we come to have a new subsistence in christ : for truth , and for degrees of grace grow up into him , for habits and acts , for the velle , as well as for the posse , for converting and renewing grace , for it is he that works in you the will and the deed , of his own good pleasure , as in phil. 2.13 . for comforts , and for hopes , in 1 pet. 1.8 . that you may have joy through believing , and the god of peace fill you with hope , in rom. 15.13 . all our strength and comfort lies in union with christ , and influence from him : it is an easie matter to sprout in hypocrisie , and in self-love , and in earthliness , and so in a formal external profession , and to have a bulk of outward performances ; but it s an hard matter to grow into an inward communion and intimacy with jesus christ , to be transformed into him . so i have done now with the first thing , the sum of the expectation ; the next is , the ground , why jesus christ expects this ; for very good reasons , 1. this is the grand purpose and effect of christs ascension ; he did ascend to give gifts , he did ascend to give his spirit , and that is the great promise of the new testament ; he promised to give his spirit , and shall he give his spirit which he purchased at so dear a rate , and shall the spirit give gifts to men , and those gifts be actuated , and exercised , and prepared for you , and shall not we improve them ? o what an ill requital is here ! 2. he hath a vehement desire of union and communion with all those that god the father hath given to him , behold i stand and knock at the door , if any will hear my voyce , then i will come in to him , and sup with him , and he with me ; that is a melting place , a winning place , in rev. 3.20 . jesus christ is impatient ( as it were , i may speak it with reverence ) to want communion with them who are his in gods eternal counsels . but then thirdly , christ may well expect this , because attaining the intended stature and measure of the fulness of christ , we are fit for heaven , as in ephe. 4.13 . till we all come to the unity of faith , and to the perfect stature of the fulness of the age in christ , therefore there is such a pitch , and jesus christ expects it ; you will never be fit for him , till you come to your pitch : there is a minimum quod sic , as philosophers speak about natural bodies , so about every member of the mystical body , you must come to such a degree of grace before you are fit for heaven ; now god hath designed you that , that you may be meet to be partakers of the inheritance with the saints in light : it is not slipping out of a drunkards habit , and to desire to be dissolved , or to receive the communion , or to give such and such legacies , or to send for a minister , and say , lord have mercy on me : no ; thou hast been a drunkard and an atheist all thy days , thou art not meet to go to heaven ; paul blesseth god that hath made him meet : heaven is a holy place , and god is a holy god , and thou hast a very cursed sinful nature , very unfit for heaven , till thou be pollished , fashioned and framed ; now jesus christ expects this : the third particular follows ; i shall not dispatch all , you 'll give me leave to consult for my own health . as you have had the expectation it self , and the grounds of it , so you shall have the end : now the ends of it are two , why christ intended this , and expects this : first , for your stability in christ : and secondly , for your improvement of christ. 1. your stability in christ. 2. stability in judgement ; o that is an admirable thing : health of body is a great matter , but truly soundness of faith , especially in these unstable times , is much greater : it is a good thing to have the heart established with grace ; that is , with the doctrine of grace , and not with meats , not to be carried up and down with this wanton opinion , and that wanton opinion , in heb. 13.9 . a good thing to have the heart established in grace . to have a stability in affection ; that thy affections may centre upon christ , as thy love , and thy desire , and thy hope , and thy joy ; thou mayest desire other things , yet thou mayest be able to say , i have none in heaven but thee , and none in earth that i desire in comparison of thee ; you may love other things , but you may be able to say , i love jesus christ for himself , and love my self and all other things in reference to him ; i value power , and estate , learning , and all outward thing , nothing , but with reference and subservience to jesus christ : o here is a sweet stability of affection ! and that jesus christ may not onely be thy joy , but the exceeding gladness of thy joy , a triumph of joy , to joy more in knowledge of christ , and communion with christ , then you do in all outward comforts and advantages whatsoever : here is a sweet stability of affection ; these people will not be carried up and down so much with either crosses or comforts , as very many are . but then there is a stability of conversation , that is , a blessed stability , in james 1.8 . a double minded man is unconstant in all his ways ; as long as you have an end and an end , a heart and a heart , a minde and a minde , you 'll never be constant ; you know not where to finde any men in the world , but godly men , because they have fixed principles , they make conscience ; but come to a covetous man , when you speak of his covetousness , there you have him , when you speak against his earthliness , there you lose him ; he hath a double minde , something for god , and something for the world , hath no more religion then suits with his worldly designs ; he will hear a sermon because it is cheap , yet he will ( it may be ) deceive you in his shop , because there is his interest ; and he will ( it may be ) be jolly and frollick , and scoff over a cup of sack at the people of god soon after sermon , though he hath expressed ( it may be ) a great deal of zeal to the minister ; why , there lies his interest , he is a jolly man , a professor at large , & he must be bold : o here is no stability . it is a blessed thing , and a sweet advantage ▪ and jesus christ intends this , that you should be grounded in christ , being rooted , and grounded , and stablished in the faith , in colosians 2.7 . now the next end is this , your improvement of christ : an improvement of him , for what purpose ? why , for all necessary gifts ; as a magistrate , as a minister in any place of trust , he hath variety of gifts , in 1 cor. 12. for all graces ; he hath variety of graces , he hath abundance of spirit , that you may be filled with all the fulness of god , as i remember in eph. 3.19 . in all conditions and relations ; that you may know how to be sick , and how to be poor ; how to be magistrates , how to be ministers ; i have learned to want and abound , i can do all things through christ enabling me ( saith paul ) in philippians 4.13 . and then , in all duties ; you can do nothing without christ , but as he gives in , as he communicates himself , and vouchsafes to assist you ; when he withdraws , you flag , you wither . i 'le be bold to say a word to my brethren of the ministery : o that ministers would chiefly study and minde this work , this is proper pulpit-work , to put people upon such an entertainment of the gospel , that they might improve jesus christ , and grow up to a stability in him ; paul was sent , had a commission , according to the faith of gods elect , in tit. 1.1 . and gal. 4.19 . i travel in birth with you ( saith paul ) till christ be formed in you : o what pain it cost him every sermon . it was a great speech , yet i have heard it as a certain truth concerning reverend mr. bains , that every sermon cost him as much in his sence ( as he thought ) as it did ordinarily cost a woman to bring a childe into the world ; i travel in birth , till i see jesus christ formed in you ; pulpits are not for news onely , and to lead people this way , and that way , upon politique designs , and sometimes upon our own carnal interest ; pulpits were never intended for passionate invectives , to cry up this party , or cry down that party , in a vehement passionate manor ; let us rather use hard reasons , and soft words : if we conceive they be in an error , undermine their error , and avoid any exasperating provoking names , which rather alienates them , & hardens them , then recovers them : this is not the method to preach men unto christ , but rather to preach away the most and best of our hearers . is it thus , that jesus christ intendeth this entertainment of-the ministery , that we may grow up into him in all things ; then i beseech you give me leave to call upon you , & i do not know where i could speak more fitly in any place of the world , then in this famous city , and never more seasonably , then when the representative of the city is met , namely , that you would consider , what means you enjoy , what gospel-light the lord hath entrusted you with , and what he expects from you ; will it not be much easier for sodom and gomorrah , then for london another day ? you that have been lifted up with capernaum to heaven , if you improve not the means , make account , if one place in hell be hotter then another , to be thrown down into it : and all i have to say , is this , let it be your care so to improve the gospel , that you may derive more from christ , and live more in christ , and express more of christ ▪ that you may be inclined and enabled to do more for christ : here accept these two short hints ; 1. growth must be proportionable to the means you do enjoy : brethren , let me confidently say it , that measure of growth that might please god in some parts of england , will not satisfie god from you that live in london ; why ? because as you have higher food , and more spiritual and more glorious gospel-discoveries , the lord expects proportionable improvements : and let me say this , 2. there must be a growth of all the members of the body ; that is a rule philosophers give , augmentation is of all the parts , and therefore to grow upwards and downwards ; to grow more humble , more in faith , more in love to the saints , more in activity for god ; this it is the lord expects , 2 pet. 3.18 . this may rectifie our judgements concerning the ministery of the gospel , and that in two great points : first , behold it in its original , it is the ordinance of christ , and it is the fruit of the ascension of jesus christ ; they are to be instructed and pitied ( i believe many of them may go according to their present apprehensions , and therefore it were happy if they might be with a spirit of meakness reduc'd ) that will cry down all our ministery as antichristian ; why ? because there were or are some defects in ordination by bishops , or whoever ; admit that to be true , but i beseech you , what is the original ? from christ ; and if any man will ask an able godly minister in england , where had you your ministery ? you 'l say from the prelates , he will say from jesus christ , though it is true , the maner of conveying the power of exercising the ministery be by men , for paul saith , he was an apostle neither of men , nor by men ; not of men , so he differ'd from false apostles , not by men , so he differ'd from ordinary ministers : now suppose i , or any other minister of the gospel , have had our ministery conveyed to us from christ by men , and there hath been some defects in the maner , will you say , that that defect in the maner , destroys the thing ? i think not any body would say , the marriage was null , because they were not so rightly married in every particular , as to the maner , or to say , that a magistrate is no magistrate , because in every particular , it may be he received not his magistracy , in the due form according to the statutes , &c. there is a great deal of difference ( my brethren ) betwixt the grounds of nullifying , and reforming a thing ; we are all sensible of it , and desire god to pardon what hath been amiss , and to heal what is still out of frame ; there hath been defects in the maner of conveying our ministery , or else why do we desire to reform it , but we confidently affirm our ministery is from jesus christ ; christ gave gifts , with the office and authoritie , but what ? not onely prophets and apostles , but pastors and teachers : then 2. behold the ministry , in christs intention in giving it : why did he give it ? it were a sweet thing to consider , and i am perswaded it were a good method to cure some of london distempers ; no marvel , if you that have such admirable gifts , be still so lean and crazy in spirit : what will cure that distemper ? look at the ministry of the gospel , as the ordinance of christ , and the fruit of the ascension of christ ; therefore when you go to a sermon , say not , i 'le not hear this man or that man , because he is a fierce independent , i 'le not hear that man , because he is a rigid presbyterian , nor such a man , because he is a vehement independent , away with all such unseasonable words ; but say this , i 'le go and attend upon the ordinance of of christ , and i 'le go and attend upon that which is a fruit of the ascension of christ ; and withal let me adde this , and i desire it may be remembred , i wish i had more strength to insist upon it , because it is a most dangerous opinion , and doth undermine the very foundation of the gospel , namely , to hold as some do , and vent it with much boldness , that the ordinances and the ministery cease , and because that popery did once overspread the world ; now we have no ordinances , and now we have no ministery : and what place do they bring , it is a most strange confidence , and it is in print , and many of you know the book , it is cryed up sufficiently : one interprets this place of scripture ( i beseech you let us consider it in the fear of god , and with the spirit of meekness ) christ promises he will be with them , he gives his apostles commission to go abroad , and saith , he will be with them to the end of the world , mat. 28.20 . ( the lord pardon and heal all wresting of scripture , if it be his will , and prevent it for time to come ) to the end of the world , saith he in print , that is , to the end of this age of ministration , they are his own words , to the end of this dispensation : now he makes account that this gospel-dispensation is ended , and now we are come under a third dispensation or administration ; we were all under low administrations , the gospel is in a maner at an end , and god is all in all immediately in his saints . o that scripture should be made to serve our purposes ! weigh the place meekly , i desire not to meddle with mens persons , but i must be faithful to jesus christ , and the souls of his people ; and according to the light he hath given me , i shall endeavor to make it appear , that interpretation is not consistent with the text : jesus christ in the 18. verse of the 28. of matthew saith , all power is given to me in heaven and earth , go therefore and teach all nations . teach all nations ; surely if this dispensation be now ended , if the ministry be at an end , all nations cannot be taught , and so jesus christ will lose some of his elect , for they cannot be call'd in , for there must be no teaching ( it seems ) no ministery . 2. teaching them to observe all things , whatsoever i commanded you : all nations will never be taught all things , whatsoever jesus christ commands them , and the apostles and ministers cannot fulfil their commission if the ministery be ceased , and we must have no ministery , and no ordinances to instruct them in all these things . and lo ( lo , christ would have you take notice of it ) i am with you , not onely i will be with you , but am with you , and that every day , he is with you always , always even to the end of the world . 4. the end of the world : what , to the end of this dispensation , and for the age of this ministration only ? brethren , i could fetch it out of the very original it self ; whereas he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an age , i grant it doth , but it signifies eternity many times in scripture , for thine is the kingdom , power and glory , for ever and ever , i am sure of it , there it is not a dispensation onely . and then for the end , i could fetch it not onely out of plato , but also out of the septuagint , and out of other places , where that greek word signifies consummation , therefore there must be an end ; but let us go on further . i l'e ask any man that will say these words , that i am with you to the end of the world , that is , to the end of this dispensation ; when did this dispensation begin ? in what year did it begin ? let any man tell me that jesus christ will be with his disciples or ministers , to this hundred year , or to this age , and then he forbears : is it to all persons , or to these persons onely ? then who are they ? i would very fain have these plain questions resolved : o you 'l say , it is till the spirit comes ; the spirit comes ! why , the spirit was coming ever since jesus christ ascended , and doth come with new lights daily , and the spirit will be coming , till jesus christ come again the second time . 6. and i would ask further , i beseech you , unless there be a ministery , how shall we have popery confuted ? you say , because popery hath defiled the ministery , there is no ministery ; i say , popery must be confuted by the ministery : you may burn an arrian on the head , but arrianism must be confounded by the ministery ; you may hang a papist , but we know that you can never confute popery , but by the light of the ministery ; and paul hath said this , the pope shall be destroyed by the brightness of christs coming , viz. in the ministry of the gospel . 7. i would know this also , if the faith were once delivered to the saints , that is , once for all , as interpreters have expounded it ; what , shall we have a new edition , or a new gospel ? had we not an everlasting gospel before ? nay further , jesus christ will give up all things to the father , when ? when he hath conquer'd all his enemies , and after the resurrection , and then god will be all in all : well , they say , they are goded and christed , and god is immediately in them , and they are under the third dispensation , and we are still under these low administrations , then they must make us believe , the resurrection is past ; for god shall never come to be all in all , and jesus christ never give up his kingdom , till the resurrection be past ; and then further , go now to the neighbor words of my text , he gave gifts to men , that all might come to the vnity of the faith , and to a perfect stature . all come , and therefore be confident , i dare venture my soul upon it ( which is a great word ) that jesus christ will have a ministery more or less , till he have brought in all the elect , and i have this ground for it out of the word , he gave gifts , pastors and teachers , till all come to the unity of the faith , and to the acknowledgement of the son of god , and to a perfect stature : now if they say there is no ministery , then they must make us believe , that all the saints are come in , and that there is a perfect number , &c. and their graces compleated ; but i must spare my self , the time is past , i have had late and sad experience , what it is to spend too much upon weak spirits , not recovered ; though i confess i intended most upon the third point , following the truth in love . what is this truth ? why , as gods glory is the constellation of his attributes , as gods happiness is the absoluteness of his self-sufficency , as gods holiness is the impression of his image , as comfort from god is the glimpse of his loving countenance , as the learning we receive , is a beam of his wisdom falling upon us , so indeed truth is the issue , the representation , and the discovery of his revealed will , and of his minde to us concerning doctrine and worship , what we should know , and what we should practice . what is love ? not onely a love to the truth , that is good , not onely a love to christ the head , that is as good , and the proper genius of saints , carries them to both these , but indeed a love to the saints , to the members , love the brethren , love the corporation of saints , in 1 pet. 2. v. 7. what is it to follow or speak the truth here ? for explication , where three things considerable ; the greek word here signifies , sometimes , to speak the truth , in gal. 4.16 . to do the truth , in john 3.21 . and in eph. 4.24 . to follow the truth with a sincere constancy ; so learned men interpret it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth answer to an hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in niphal , that signifies to be firm , and to be constant ; and so doubtless it is a great part of the meaning here , by the opposition , that you may be no more as children tossed to and fro , but following the truth in love , that is , following it with constancy , and firmness , and cleaving to it . i humbly conceive , to speak the truth here , is too straight , as will appear , if you please to compare the context . i chuse rather to take the largest sence ( adoring the deep and mysterious fulness of holy scripture ) so to seek , follow and embrace the truth with that firm constancy , that we should be ready to speak and do the truth upon all occasions . indeed , truthing it in love , which were an admirable motto for saints , and most seasonable in these unsound and censorious times , truthing it in love . truthing it in love , seeking and following the truth with constancy , is the gospel method of our spiritual welfare ; this was johns counsel to the elect , and his comfort concerning the lady ( a practice worthy it seems of great persons : ) this was johns joy concerning her and her children , and concerning his gaius too , in the beginning of his third epistle , that they walked in the truth , and the truth dwelt in them , and they in truth , loving one another ; here is truthing it in love : now in short , what reasons why this is the gospel method to our welfare ; first , considered , singly , truth and love , as they are in themselves , contribute much . secondly , joyntly , consider the happy marriage of truth and love , they operate much to advance this gospel-design . first , for truth , it hath a soveraign vertue to prevent and to cure those spiritual maladies , which are most obstructive to the good of persons and churches : truth keeps from ignorance , from superstition , from errors , from heresies , yea from prophaneness . love keeps from strife , from schism ( although there bee some differences amongst saints , all men see not by the same light ) if there be love , it will keep them from making a difference in affection ; or keep them from all unwarrantableness , disclayming communion with their brethren ; it is want of love that doth that . secondly , truth , if there be differences in judgement ( as there may be ) yet it hath this power , that it will teach men to hold their christian liberty , by satisfying their conscieriees in the lawful use of it . love will teach them not to use their liberty unseasonably to the offence of their brethren ; the truth makes you free , if you know the truth , in john 8.32 . truth will give us a freedom , that we shall not suffer our selves to be under unnecessary and unwarrantable humane impositions , but shall see our freedom ; and in the use of indifferent things , love will make me so tender , and so indulgent to the conscience of my brother , that i le rather deny my self , then offend him ; here is love and truth singly , as to the preventing of evil . and then secondly , here is truth and love , that have a direct subservience to promote the best good of saints in their communion with christ ; now truth enlightens the minde concerning the whole councel of god , concerning agenda , and credenda ; teaching us , that like as usurpers , not as libertines , we encroach upon the headship of christ ; and love enflames us , and enclines to embrace truth , and reject falshood , and what ever is prophane , psal. 119.127 , 128. i hate every false way , i love thy statutes , &c. truth will not onely inform us , but engage us to inform others , to teach and instruct them , that they should know what they should do , and love will teach us to do it with meekness ; exhort them that are contrary minded with meekness ; oftentimes we preach smart sermons , give hot reproofs , like as when physitians give potions scalding hot , they will spit them out again , and cannot endure them , and they go away prejudic'd ; i cannot endure to hear such a man , he is so hot and furious , and vents his own spirit : o it's love and meekness causes us to deal tenderly , and softly , meekly with our brother , and this is indeed the spirit of the gospel ; there is no more diabolical spirit , then a furious spirit , and no more gospel spirit , then a meek and calm spirit : but i must contract . the next thing is , love and truth joyntly , when they are married joyntly together , and go hand in hand , and saints by them joyn-heads and hearts , o then , and then onely they operate fruitfully : truth without love , breeds onely empty dry speculations , which puff up ; love without truth , is a blinde , if not a popish , yet an unwarrantable devotion amongst formal protestants ; what is the reason ? you shall see now amongst many of your dull and cold protestants , more zeal about christmas day , then the lords day , about hearing a passion sermon upon that they call good fryday , then upon any other day : here is love without truth , now truth and love joyned together , would keep the people from being too fond about these unwarrantable practises ; but will some say , what , do ye blame us about easter , and a communion at easter ? &c. have we it not in scripture ? see what scripture they have for it , i would this secret were declared to all the world , it would break many snares with which divers are intangled : in the acts , there is the word easter indeed , in the twelfth chapter , when he had apprehended him , he put him in prison , and delivered him to four quaternions of soldiers to keep him , intending after easter to bring him forth to the people : there is easter , but will you hear now , how it came in first ? you 'l easily believe that it must be jumbled in one way or other , if you understand the original ; there was the word passover , but no easter , the word easter was not found out in many hundred years after this was spoken of peter : but here was a secret . it was a glorious work of king james , he set divers oxford men , and cambridge men , and city ministers , with others to translate the bible , a glorious work , how ever translations may be slighted amongst us , yet bugenhagius and other divines , when they had the bible translated into the dutch language , they kept that day of the year a feast of thanksgiving for the translation of the bible , they were so affected with the mercy , but it 's a great unhappiness , when the translation of the bible shall be brought to serve our purposes . i have it from certain hands , such as lived in those times , that when the bible had been translated by the translators appointed , the new testament was looked over by some of the great prelates , ( men i could name some of their persons ) to bring it to speak prelatical language , and they did alter ( as i am informed by the means of one that was a great observer in those times , and lived then ) fourteen places in the new testament , to make them speak the language of the church of england , that was so cryed up : and i 'le tell you some of them . first , in the first of the acts , speaking of judas , let another man take his bishoprick ; it is forc'd , it signifies charge or inspection : but that you may believe that the bishops are the apostles successors , let another man take his bishoprick . again , in the second of the acts , it is not suffer my soul to lie in hell ; this is clear , former translations have it , not suffer my soul to lie in the grave ; but it was learned bilsons opinion , and thrust into the thirty nine articles , that christ did locally descend into hell ; and to make that translation agree with the articles , they must change grave into hell. also the fourteenth of the acts , they ordained them elders , they loved to cry up consecration of churches , and dedication , and such kinde of things , and episcopal ordination too ( for these all advanced the power of the priests and the bishops , which brought in transubstantiation amongst papists ) and therefore in the geneva translation , that was render'd , chosen by suffrages , by lifting up of hands , the word primarily imports that , it may be in some of the fathers it includes both , they will tell you , because afterwards having chosen elders by suffrages or voyces , they did ordain them . next , i come to the first of the corinthians , 12.28 . an abominable violence offered to the original , god hath set in the church , apostles , teachers , helps , governments , and you shall finde here a great imposture , it may be now altered , appearing so gross , but i have seen it , and read it in some translations , helps in government ; which is a most horrible prodigious violence to the greek words , for they are both the accusative case , helps ; there are elders , government , there are deacons ; now to obscure these , you must put it , helps in government . i had it related since the delivery of this plain sermon , by one who most confidently affirmed it , that the learned man to whom it belonged to translate the first book of samuel , having rendred that which samuel from god spake concerning saul , 1 sam. 8.11 . this shall be the maner of the king that shall reign over you , he will take your sons , &c. he was sent for to lambeth , and there perswaded to make the words will take your sons , &c. shall take ; which he conscienciously refused , well knowing it was not spoken by samuel to saul , by way of direction for duty what he should do , but prophetically and eventually what he would do . and then lastly , for easter ; this was another place that was altered ( as you have heard ) to keep up that holy time of easter , as they would think it , for herein was the innocency ( though unhappiness unto us ) of the primitive worthies , and other christians ; these had fair intentions in bringing in many things , they thought to win upon the heathen , and therefore would not wholly anull , but change things , change some of their great feasts into christmas-time , change now ( it may be ) pentecost into whitsontide , and the passover into easter ; it had a good intent : but minding their own intentions , more then gods word , their rule , you see how these constitutions of men are degenerated . now i beseech you , let us not suffer our selves to be abused , when a word easter shall be thrust in ( for it was divers hundred years after peter , that the word easter came in ) shall we therefore go and keep up an easter communion above all times else , for such pretences as these are ? brethren , the more you joyn truth and love together , the more you 'll be free from these fond kinde of devotions : and let me say this , it is blinde devotion indeed ; and many men that are so zealous for these , and women too , they think to get protection for other courses . it may be many a lady that paints and spots , and trifles away precious time , if she be but zealous at an easter communion , she thinks to get a protection for all vanities else : a citizen , if he be a patron to such a minister , frequent lectures , then he may be frollick , and vain , and loose , &c. here is love without truth . let me adde this , truth without love makes many swell , and contemn others ; and love without truth edifies to superstition and to idolatry sometimes ; what brought in praying to saints , but love without truth ? but you 'll allow me to be so indulgent to my self , as that if either the ordinary place , or the ordinary time be not observed , to pity a man that hath seven moneths labored under a quartane ague , and had a fit late last night . i might make three uses : and the first should have been this , to shew you , why many professors are so barren , and many christians so dry , and unstable amongst you , because they have not minded this conjunction of truth and love ; which is the gospel method to grow up into christ , and so to our spiritual thriving : for upon him all our fruit is found , hos. 14.8 . take this as a use of caution , i beseech you , would to god i knew what language to speak to win upon you : i would beseech you , this honorable representative city , who have so great an influence , have been so much concerned , and are still so much interested , to beware that you suffer not your selves , by any policies of men , or cunning undermining whatsoever , to be cheated of your truth and love , lest you lose your selves , and religion , and city , and estates , and indeed the kingdom . brethren , there are desperate designs on foot ; and as so much good hath been brought to this kingdom heretofore by the city , and their zeal , and their purses , and their courage , and their fidelity ; so now there hath been of late great tryings of conclusions , how to work upon the city so far , to make them instrumental for the destruction of all , and the devil hath many active soldiers abroad . first , there is indeed one unhappy regiment of those that are erroneous though divers of them very honest-hearted , and of those that are not such friends to love as they should be ; and certainly , much hath been our misery , by reason of uncharitable mistakes , of errors in matter of faith , and schisms in point of love. secondly , there is another jesuitical , atheistical , prophane party , that take advantage of these errors , and these divisions , as he saith , they do fish in troubled waters , that know how to improve all these errors and divisions , to drive on their own design ; and nothing more ordinary then for some malignants ( though i love not names ) or disaffected persons , call them what you will , those that are no friends to truth and love , nor parliament , nor army , nor any scripture-reformation , they will come in one company , and aggravate the miscarriages of the parliament and army , now what is their plot ? to keep open the breach , that so at last episcopacy and the old common-service-book may come in again : who sees not this ? and i confidently say , and pray god it may be considered in time , that you , out of any discontent , or out of any passionate animosities ( i hope the lord will keep so wise a city from it ) suffer not your selves to be ridden by them : do you not remember first they would have divided army and parliament ? there was a time god prevented that : do you not remember there was a time they would have divided city and army ? the lord keep you from that evil : and now their last conclusion is , to divide those that are friends , and engaged in one covenant , to try if they can set england and scotland at variance , and engage them in blood again : and this is their plot , and how shall they bring this about ? o , by that malignant jesuite contzens rules ( there is a little book called look about you , translated out of his works ) and he gives you eight rules to cheat people of their religion , and to serve in popery by art : i would you could all get that little book , and you should see that very contzens spirit is amongst malignants , and they walk by the same rule , come by degrees , and come by compulsions , and such politique strains he hath there : take notice of your wayes ; and ( my brethren ) it is most clear , your friends grieve for it , your enemies begin to triumph in it , that they can have such a power in the city , and with several well-affected people in the land , who are friends to truth , to peace , and to the government of christ : they will come and tell you , what , no government ; can ye believe they are friends to government ? what , drunkards , and atheists , and prophane wretches friends to government ? they that cannot endure a personal reformation , would they have an ecclesiastical reformation ? will you trust them with a government ? and a government of their own setling ? what government think you we should have ? now so many of the well-affected both of ministers , and gentlemen , and noblemen in scotland are against an engagement in war , and so are they in england , who are they that are forward to engage ? i 'le put no character upon them , you know who in england are , and you have heard who in scotland , and what government think you they would settle ? god keep us from a government of such mens settling ; for we should have prophaneness , and loosness , they would make such a latitude in government , that all should return to the old track again ; we must have as grosly mix'd communions as ever , and their old ceremonies , their zeal for christmas-day , and their good-friday ( more zeal this year then last , for these things , and more last then before ) and what do these men aym at , i beseech you ? the lord god of heaven inform us aright , if i be mistaken , i wish i might see my error ; if any of you may through discontent , be transported , the lord discover it to you ; and let us take heed of this , that while we are jarring one with another , we do not betray our selves and all to a third party , to a common party , that would destroy both : it may be here may be the advantage , which is but a poor one , first destroy independents , and then destroy presbyterians , and set up prophaneness and loosness as much as ever . now the lord cause you to joyn faith , and love , and truth so together , that you may not be cheated by such men . the third use : and truly , i have one word more to say , and if i thought i should dye the next fit , i should desire to speak to this city , and that is this : i come hither this day , ( and though i do it chearfully to observe your pleasures , yet not without some hazard to my health ) that i may say a few things to you , and the lord help me , that i may deliver what i did intend , and that you may entertain it with the same affection i tender it to you : my business should be , if i had power this day , as a poor unworthy friend to the bridegroom , to draw a contract between truth and love , in all you citizens of london , that all you , though you may have some different opinions , yet i would have truth and love matched and married happily together in you . brethren , i confess that there are many errors , but take heed you be not more offended then needs , or at least thereby perverted by the politique designs of those that serve themselves in these divisions , and upon you . first , i do not think all opinions are errors , that some men call errors . secondly , all errors are not alike , not equally opposite to the faith. thirdly , clubbing , and imprisoning , and compelling , is not the proper way to cure errors , though there may be some course taken to restrain erroneous persons , when they are opposite to the peace and welfare of the state , &c. but that i would say , is this , that errors , they must be reduced and confuted by truth ; and then withal , it is most certain , that errors abound not by reason of a reformation ( and therefore to charge it upon a reformation , is very gross ) but there is a defect in our reformation which gives occasion to them . and as for love , they cry for love , for love , and it is a wonder , men that are against the very substantials of the gospel , yet they will cry out against any little heterodox opinion , and for love : how can they ever expect that godly and wicked men should joyn together in love ? what churches then should we have ? indeed we will love the most carnal men in the world with a love of pity , but not with a love of complacency and delight : and jesus christ expects it not , but that we should love as he loves . but then further , what love should we have ? such a love as indeed doth tend to edification , and doth tend to reformation , and such a love as is soul-love , and such a love as is a love to the head , as well as to the members ; such love as is not complemental , and frothy , and flattering . o therefore let it be your care still , not to suffer your selves to be any ways misled , because there are some defects , and want of truth and love , it hath always been so : in origens time and chrysostoms , they came to them , complaining , that there are divisions amongst saints ; they answered , and divisions will be : are all philosophers of a minde ? are all physicians of a minde ? and if all saints be not of a minde , it is no marvel ; onely let them have a care to preserve affection , though they differ in opinion . but to close up all . that great oracle of the law , learned sir edward cook in his institutes , gives five properties of a parliament-man , and i think they will as well agree to an alderman , to a common-councel-man : i desire they may be considered ; first , saith he , he must be wise , and constant , so able to discern and know things aright , persons , circumstances , that he be inflexible . secondly , he should have a good memory , so to remember past evills , that he labor to prevent future dangers . the other three he takes from the elephant : first , saith he , thirdly , an elephant is without gall , that gall that he hath doth transire in nutrimentum corporis ; if he have heat he will use it , not out of a selfish passionate respect , but rather guide and direct it to a zeal for the good of the whole body the common-wealth . and then secondly , for that too he draws from the elephants ; fourthly , the elephants they never go alone , but they go gregatim ; and those creatures that go alone , bears and foxes , they are hurtful ; those creatures that are most innocent , they go together : if you 'll shew you are most useful , and innocent creatures , like sheep , o keep together . and then the third is , fifthly , the elephant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , that the elephant loves men : i would have all these properties meet in every one of these worthy citizens , that are any way betrusted with the government of the city : the god of heaven give you wisdom , and give you to remember all providential dispensations that are past , and deliver you from passion , and gall , and make you flock together , and head together , and teach you to love men ; all this would still engage you against a common enemy : love men as men , love the bodies of men ; and you have given a most glorious accompt of that this year , to your praise i must report it , here is this year , &c. why , here is a glorious proof of your love to men ; love their bodies , love their souls , love them as christians , especially love them as saints , have a care to breed them up in callings , train them up in some degree of learning ; this is most honorable , and , i hope , being done with an honest heart , it will further your accompt at the great day . i yet dare take the boldness to adde the rules , which i chiefly intended : some rules now for your pursuance of truth , and some for the pursuance of love , that they may be happily married this day . for truth , let the word of god be rule and judge ; when you enquire after truth , study the revealed will of god , and make use of revelations in concurrence with the word of god ; but do not set up revelations against the word of god. it was a desperate expression from valde , in a book of his in great request now adays ; it is true , he had many things good in him , considering the darkness of the times wherein he lived , a spaniard ; saith he , we must use the scriptures , as we use pictures ( he was a papist ) use pictures for a while , till we get apprehension of the thing or person realized to us , then throw them away , because now we can pray without pictures : so , use the scriptures till we have got our mindes raised and elevated , and then we need no scriptures . the lord deliver us from this opinion , which tends to undermine the very word of christ. far be it from me to say any thing against new-light , properly so called , though there is some so called , which is , i doubt , darkness ; nor against all revelations , for there is a spirit of revelation : but i desire it may be wisely considered , how the spirit of revelation discovers it self ; thus chiefly , not in bringing in a new gospel , and such new dispensations to us , as many talk of ; but in discovering that word which he hath revealed , and we have by us , in raising our mindes to understand that word more fully , and those works of god that are in it more clearly : i would heartily bless god for it in my self , or in others , if it were such a spirit of revelation , as should help me to see any word of god , or any work of god in me more clearly : this is the spirit of wisdom and revelation the apostle to the ephesians speaks of ; but if you 'll talk of revelations , that you have revelations beyond the word , and it may be sometimes in a maner contrary to the word ; surely this is not the way of truth . there is a poor old man hero in cassianus , that thought he had a revelation , that when he was in the bottom of a pit , he should get out ; but for all his revelation , he was deceived . i desire such things may be considered . the next thing is this , minde truth wisely : i would say under this head , 1. be sure it be truth that you contend for ; not for unwarranted ceremonies , not for trifles , for those things that deserve not the name of divine truth : and then 2. proportion your zeal to the nature of truth : there are some truths de fide , circa fidem , and in some sence praeter fidem ; i must not allow the like zeal for all ; i will have the substantial part of my zeal for substantial truths , and for other truths , so much zeal as the nature of them calls for : this is to minde truth wisely , this is that that becomes you . and then withal , minde truths according to the directions of truth : 1. meddle not with things too high , be sober ; a spirit of sobriety in divine things , and modesty in secret things , is most suitable to a saint , rom. 12.3 . 2. minde not curiosities , with neglect of those things that are necessary : affirm constantly ( saith paul to titus ) that those that are believers maintain good ▪ works , but as for fables , let them go , tit. 3.8 . 3. if you 'll do what becomes you concerning truth , do not clap a jus divinum rashly upon every one of your opinions : o that brings us into a great deal of bondage ; divers things may be very good , and yet better , and more safely settled as prudentials , as humane constitutions , then as divine constitutions , unless we be sure we are upon scripture-grounds , then i say nothing against it . what is the reason now that the pope cannot alter ? i have heard it from some that have spoke with learned sober papists , asking them , what think you of transubstantiation , or the like opinions ? they profess , though we would , yet we cannot alter them , the pope having asserted them , who is infallible ; so that if we change one point of our religion , we spoil all . truly , if we clap a jus divinum , we cannot alter it , for we are engaged to hold it , though we were mistaken : i had rather settle too little , then too much , then we leave room for new discoveries ; we may better adde then diminish : i cannot take away a jus ` divinum , without a great deal of disparagement . do not presently obtrude with confidence your own conceits upon others , but rather mistrust them : learned men have had their errors , the wisest men have been deceived ; and do not rashly run from one extremity to another . chrysostom he would , and others they would run from the manichees so far , that they went too far towards pelagius : many of us run so far from popery and prelacy , that we run into other extremities , very dangerous and unhappy . o take heed , let me adde this further , as you would be friends to truth , know that you have to deal with those men , that will bring in errors , sensim sine sensu ; as the devil dealt with adam and eve at first , how did he beguile them ? he corrupted their mindes by degrees ( take heed of his methods ) from the simplicity that is in christ : you shall first have a little step , and something like a truth , and that may be disputed at first , then comes another , and then comes another , and so at last you are involved in inextricable errors . but the sixth and last thing i shall say under this head ; take heed of being too far engaged in a party ; it is the way to sell a mans judgement : for if i be one of a party , i must strain hard to say as they say , and subscribe as they subscribe , else i shall be an apostate ; this is dangerous , then all must be proclaimed heretical that differ . many a man hath broke his conscience , violated his peace , by this engagement , because he must not break with his party . it is a notable rule politicians have , he that inclines to neither party , is master of both : and i profess , i know not any generation in england that sleep so quietly , as those that are unengaged to this or that party : what there is good in episcopacy , they will not decline it , because the bishops had it ; what there is good amongst the independents , they will close with it ; what there is good in presbytery , they will entertain that : and these are the men that preach with freedom , that converse with freedom . i do desire and hope there may be a good moderate presbytery settled amongst us ; yet i 'le profess to the world , i 'le not be so engaged to own every thing in it , that i will not embrace any thing that is good in another way : the lord keep us from being engaged to such parties , that will make as slaves in our consciences to them . in your contending for truth , let there not be an abatement of love : think it not enough to be an orthodox , unless you be a loving christian too , that all things may be done in love , that there you may walk in love , and be clothed with love ; three places are to that purpose . let me adde this then further , that you may advance this happy union and marriage betwixt truth and love , love men more for the work of god you see in them , then you slight them for any such defects or mistakes , as are consistent with godliness and with saintship , eph. 4.1 , 2 , 3 , 4. do not think ever to recover men with passionate invectives ; do not think to confute their opinions with vehement reproachful speeches : it is love that melts , that wins upon them : and i desire that you , and i , and all ministers might practice this , that when we deliver the most sharp reproofs , it might be scripture-language , and with a scripture-spirit , that may be the way to recover them , wheras the other hardens them it may be they will never hear you more , and then what have you got by it ? you may preach against them absent , and that prejudices them still , till at last it may be you have preached away almost all your hearers . further , that you may advance this happy union of truth and love , study to please , every one your godly neighbor , for his good to edification ; and such as are strong , must bear the infirmities of the weak , and not to please our selves , saith paul. it argues a great deal of proud fondness of thy own conceit , and want of love to thy brother , when thou wilt contemn every one who attains not thy measure . there must be a christian personal toleration , forbearing one another in love ; though there may not be a state toleration of all religions . do not delight in affixing reproachful names ; to cry down people under this or that name , never any good comes by it : for there is this inconvenience , you wrap in all , that it may be do not deserve it , not going so far as others : as to cry down all men under the name of anabaptists , though it may be some of them do onely scruple about the baptizing of infants , and are far from the opinions of the german anabaptists , who deny magistracy , &c. and so , many such like instances i might give . let me adde this : if you would indeed get a spirit of love , and advance it , let this be your care , that in the midst of all differences of judgement , you maintain a sweet harmony of affection , and labor to study a sweet compliance : what if thy brother be not come up to thy light , wilt thou therefore renounce him , and reject him ? it may be god intends not to all men the same proportion : shall i contemn my brother , because i have more grace ? if another man should renounce me , that hath more grace then i , what would become of me : these and many such rules i might give . i have but this one word , and that is as a means by way of direction , how to marry these , truth and love together : o that the lord would help us to enter into covenant to compleat the marriage , seriously to resolve now , that for time to come we labor more to truth it in love , and more to love with truth ; labor lovingly to embrace the truth , and sincerely to pursue love : the very heathen could say this , and it is a good rule , i wish we christians might learn it too . if you would be too hard for the common enemy , and not suffer him to gain advantage against you , agree , otherwise he will prevail over both parties of honest-hearted christians ( for so i am confident there are amongst those that differ in church-matters ) god forbid either of them should be destroyed : i say , if you would keep a third party from destroying both , let there be concord ; your union will be strength ▪ it will engage the presence of god ; whereas your divisions alienate and estrange god from you . and here let me tell you a story out of livy , there was one packuvius , that if he had not been so vicious , had been happy , and more worthy of our imitation , but his practice herein is commodious for you , there being a great difference betwixt the commons and the senators , and nothing would satisfie the commons , but the senators death ; he gets all the senators once by a stratagem into the senate-house , and locks them in , and comes to the commons , well , i have now got them at your mercy ; and then they were frollick , and would be revenged ; he resolves to give them out one by one , and they had the first out : but i pray you gentlemen , said he , let us consider , if we destroy all the senators , who shall we have in the place of them to govern the city ? who shall come in the stead of them to rule ? why , one man would have this governor , another man would have that ; so at last they fell all to pieces , and they were glad to let the senators alone : then he quieted the commoners , and fetcht off the senators , because they could not agree upon a successo ; you have discontents in the city and countrey too too many , and if it be the lords blessed will , i would they might be healed : and some would have the army destroyed , and a great many care not what becomes of the parliament , and i fear , many care not what becomes of the city ; but suppose this , that either parliament or army should for present be destroyed ( i speak to wise citizens ) before you would have either of them destroyed , consider who should come in their places : if malignants should come into their power , and destroy you and the kingdom too , better the commons had spared the lives of the senators . remember this story , and make this use of it . i have said enough to wise men , and i 'le end all with that prayer of john in his second epistle to the elect lady , and her children , grace be with with you , mercy and peace from god the father , and from the lord jesus christ , the son of the father , in truth and love : and hope you 'll all say amen to it . finis . to his very worthy friend , john brown esq one of his majesties justices of peace for middlesex , and clerk to the right honorable the house of peers , more intimacy with jesus christ. most worthy gaius , as there are some capital sins for which we must abase our selves all our days ; such as have broken our consciences ▪ should often break our hearts : as there are some cardinal vertues ( to speak in the moralists language ) which must be our every-days work , as being the essentials of christianity ; so are there some providential dispensations in the course of our lives , which must be acknowledged even to eternity ; amongst which we may well reckon loving and faithful friends , constant mens affections being of themselves meer weather-cocks , very mutable , which are gods vials by which he pours his favors upon us . and here , sir , i must rank you with those , for whose acquaintance i have much cause to bless god , having received in few years more real love from you , then divers do from some of their friends in many years : your hearty kindeness hath made so deep an impression upon me , that i cannot satisfie my self without some publike acknowledgement of that whereof so many have been witnesses . i can confidently ( and indeed have very much reason ) speak to you in the language of john , the elder unto the welbeloved gaius , whom i love in the truth : far be it from be in a glorying way onely to complement with him who hath expressed so much affectionate reality unto me . and without flattery i do pray , that you may prosper and be in health , even as your soul prospers , through the rich mercy of god in christ to you . pray let me adde this by way of thankfulness to god ( it being a return of weak prayers ) i rejoyce greatly to hear so many of the deserving brethren testifie of the truth that is in you ; and that not onely in your tongue or outside profession onely , but that you walk in the truth , making the truth your path , which leads to christ , who is the way , the truth , and the life , joh. 14.6 . and i trust ( through the goodness of your god ) i may have occasion in his time ( which is always the best ) to rejoyce , as john also did , that yours walk in the truth . but your love to me , together with your dear and gracious consorts , puts so much the stronger obligation upon me , it being not onely personal , both in my former health and time of present sickness , but indeed to my dear mother , the university of cambridge ; which i must ever love and honor , whose welfare you have ( in your sphaere ) most happily promoted , and that with such laborious and bountiful respect , as stands upon record with thankful acknowledgement amongst us . go on , beloved sir , to love jesus christ , in and for himself ; love him in his ordinances , and in his saints ; value all the outward comforts with reference to him and his glory : ride on prosperously in your zeal for truth , and in the exercise of meekness and moderation of spirit , which is a scripture expression of the spirit of jesus christ , and for want of which , many ( great pretenders to reformation ) look too too much like as if they were acted by a diabolical spirit therein : the lord multiply his graces in you and yours , and his blessings upon you all . accept this from him , who desires as a faithful friend to serve you in love , thomas hill. from your own house in westminster , apr. 28 , 1648. the spring of strengthning grace in the rock of ages , christ jesus . 2 tim . 2.1 . thou therefore , my son , be strong in the grace that is in christ jesus . well might solomon , among other of his divine oracles , publish this in the 30. verse of the 11. of the proverbs , the righteous is as a tree of life , and he that wins souls is wise ; and daniel , who in ezekiel was ranked amongst the chiefest of wise men , they that be wise , and they that turn many to god , ( in dan. 12.3 . ) they shall shine like stars : paul likewise is a most glorious instance of this , who took a great deal of pains ( though he met with many crosses ) in fishing for souls , he became all to all ; ( that is , in the use of indifferent things , not to venture upon any thing which is unlawful , as many wrest the place , to gratifie their own lusts ) that he might save some ; paul himself it seems did not expect to gain all he preached unto : doubtless this is a very high point of wisdom ; for hereby they trade most for gods glory , and best for their own eternal good , being glorified with him and by him : and i do not believe there is any that was a meer man , to say no more , that will bring more troops , more regiments of children , such as have been victorious soldiers over the devil and his agents , at the day of judgement , then paul will ; he will have a large flock , as behold , here am i , and the children thou hast given me ; and none of the meanest of these will be his son timothy , which leads me to the first part of the words , the persons exhorting and exhorted ; paul the father , and timothy the son : it may be a son , not so much because he beg at him to the faith ; it is probable he found him a disciple , for ought appears , in acts 16.1 . there the first time that i can remember that paul met with timothy , and there he calls him a disciple ; and you finde in 2 tim. 1.5 . how paul blesseth god for the faith that is in timothy , which dwelt first in thy grandmother lois , and thy mother eunice ; therefore he may be his son rather in regard of his spiritual education , then by being begotten : as a master or a tutor is a father , though he did not beget his children , his pupils , or his schollers , but onely train them up . 2. here is the exhortation : the substance of it , be strong , as becomes a soldier of jesus christ. 3. here is the rock of this strength , be strong in the grace that is in christ jesus : it is not by any intrinsecal strength , but in the grace that is in thy head christ jesus . 4. here is the engaging illation ; the particle , that comprizeth an argument , that engageth him to it : thou therefore , my son ; therefore , why ? because thou hast so great a trust committed to thee , hold fast the form of sound words , which thou hast heard of me , in faith and love which is in christ jesus : and that good thing which was committed to thee ( ver . 14 ) keep , by the holy ghost that dwelleth in us : still he leads him to seek strength from above , keep , by the holy ghost . be strong ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , get something within , that may strengthen and enable thee to do thy work : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be strong , be strengthned , passively , expect it from another ; strength is that which men glory in , and therefore very desireable . but what strength ? in the grace ] he doth not onely say , be thou strong in the lord , and in the power of his might , as ephes. 6.10 . but in grace : indeed he ultimately intends a participation of strength , but withal intimates the original of that strength to be grace ; as if he should say , thou standest in need of strengthning vertue in thee ; all that strength must be derived from grace , expect it from no external motive , without god himself ( we have no arguments to move him to bestow strength upon us ) it is his prerogative royal , peculiar to himself , to act independently , to have mercy on whom he will have mercy , and because he will have mercy , rom. 9.15 . ephes. 1.4 , 6 , 9. all derived from grace , and resolved into grace . and where lies this strengthning grace ? in the grace that is in christ jesus : very significantly , in the original by the article , indigitating christ to be the spring of thy strengthning grace . ] god will not trust thee with grace in thy own keeping , lest thou prove a bankrupt , as adam did ; and thou wouldst soon grow intolerable proud , if thou wast able to act by thy own strength independently upon god ( very hard to keep down that weed even now in thy most depending condition ) therefore thy strength shall lie in christs hands , and thou be at his disposal for the communication of it ; so that thou shalt always have occasion to say , lord , i cannot mortifie pride by the strength of my own humility , that often fails me : lord , i cannot confute my unbelief by the strongest arguments my faith can produce ; i shall never be able to trample upon satan , or keep up under his temptations from sinking , without the strength and sufficiency of that grace which is in my head christ iesus : lord , make me strong by that almighty grace which is in him . that there is such a spring of quickning grace in our rock christ jesus , is evident ; isa. 9.6 . the government is upon his shoulders , for the perfection of his church , and many other good purposes , which require strength , which is hinted in the expression , on his shoulders . paul had a commission to preach the unsearchable riches of christ , ephes. 3.8 . to display his grace , which is like a sea , you can finde no bounds , like a spring , you cannot reach the bottom : the sea of christs grace ( as in nature ) flows from the spring , and the spring from the sea ; so there is no reason of grace , but grace it self . this is to be acknowledged by all to be the deep mystery of god , and of the father , and of the son , in whom are hid all the tresures of wisdom and knowledge : the same blessed apostle , col. 2.2 , 3. treasures therefore 1. abundance , 2. of things of price , of wisdom and knowledge , which being directive as well as operative , impart strength : hid , sometimes we hide things for secrecy , and so the life of a saint may be hid from carnal , from godly spectators , yea from himself , and they droop under doubts : so other things we hide for safety , so chiefly ( though secrecy not excluded ) col. 3.2 , 3. the life is hid with christ in god , and here is security of the saints , when christ who is our life shall appear , then shall ye also appear with him in glory ; shall , let beelzebub and all his angels do their worst , appear with him in glory . upon the same account doth this man of god , so intimately acquainted with christ iesus , in his epistle to philemon , ver . 6. pray for him , that the communication of his faith might become effectual ; there is his faith , with the strength , and the efficacy of it , by the acknowledgement of every good thing which is in you in christ iesus : there 's grace in christ , and therefore derivatively in you , because originally in him . i might hence gather several observations ; the first whereof might be this : 1. doct. the spring of a christians strength is in the rock iesus christ. exp●ic . here you have three particulars , conducing to explication of this gospel-truth . 1. the nature and proportion of this strengthning grace in christ jesus . 2. his title to it , and possession of it . 3. the sweet variety , and various sweetness of this strengthning grace in christ. first , for the nature and proportion of it , two things will clear it . 1. there is in jesus christ the fulness of grace . 2. the redundancy of this fulness of grace . he is a full fountain , and likewise an overflowing fountain : the more you contemplate christ in the glorious glass of the gospel , the sooner you will discover in him a prophetical fulness of strengthning grace ; and that both in regard of the strength of his word , and in regard of the power of his spirit ; both which are of great strength . if you cast your eye upon the second epistle of paul to timothy , chap. 3. ver . 15 , 17. you shall finde that the holy scripture is able to make a man wise unto salvation , through faith which is in christ iesus ( there must be still an improvement of that strengthning grace which is in him ) and likewise it is profitable , that the man of god may be perfect , throughly furnished unto all good works . there is that in the word of jesus christ , which is able to compleat men as saints , and as ministers , and therefore doubtless full of glorious strength . and so likewise in regard of the spirit , hear what the prophet micah saith , chap. 3. ver . 8. but truly i am full of power by the spirit of the lord , and of judgement , and of might , to declare unto iacob his transgression , and to israel his sin . and when jesus christ did appear to paul , acts 26.13 . to make him a minister and a witness , both of these things which he had seen , and in those things in the which he would appear to him , ver . 16. doubtless there was a powerful presence of the spirit of jesus christ , abundance of strengthning grace to be conveyed by him , otherwise how could he possibly open their eyes to whom he was sent , ver . 18. to turn them from darkness to light , and from the power of satan to god , that they may receive forgiveness of sins , and an inheritance among them which are sanctified by faith that is in me ( still they are led to the spring of grace in christ ) now all these speak no less then an almighty power . you may perceive a fulness of strengthning grace in christ , as he is the churches priest ; otherwise he could never make full satisfaction to his fathers justice : he could never so prevailingly intercede for the saints in heaven , which are the two branches of his priestly office , when all the sins of his people met upon him ( so it is in the original ) isa. ●3 . 6 . they would have sunk him , had he not had more then the strength of a man : therefore that he might be a perfect mediator between god and man , he was god-man , taking humane nature into the fellowship of the deity , and communicating divine nature unto those which he did intend to save : hence paul saith , rom. 3.24 , 25. we are justified freely by gods grace , through the redemption which is in christ iesus , whom god hath set forth to be a propitiation through faith in his blood . hence he further saith , acts 20.28 . that god did purchase the church with his own blood : so that in this part of the priestly office of jesus christ there was the power of god himself put forth . neither is there less strengthning grace manifested , when he comes to appear for his people in heaven , in the presence of god , as heb. 7.24 . this man , because he continueth ever , hath an unchangeable priesthood , which passeth not from one to another ; ( certainly here was wonderful strength ) that christ being once offered , should bear the sins of many , and unto them that looked for him , he should appear the second time without sin unto salvation , as in heb. 9.28 . that his having done away all their sins , should advance them to salvation , which still shews the strength of his grace . therefore well might paul annex that , heb. 7.25 . wherefore he is able to save them to the uttermost that come unto him , seeing he ever liveth to make intercession for them : this is the ground of pauls triumph , not onely for himself , but in the name of all the saints , in that admirable place , rom. 8. from the 34 , to the 39. ver . who is he that condemneth ? it is christ that dyed , yea , rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . who shall separate us from the love of christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? ( as it is written , for thy sake we are killed all the day long , we are accounted as sheep for the slaughter ) nay , in all these things we are more then conquerors through him that loved us : for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of god , which is in christ iesus our lord. here is strengthning grace of almighty and everlasting efficacy . as jesus christ is the churches king , he hath a proportionable inexhaust stock of strengthning grace , without such a power he could never suppress the numerous and potent adversaries of the church , which was the the solemn agreement betwixt him and his father : psal. 110.1 . the lord said unto my lord , ( god the father said unto god the son , davids lord ) sit thou at my right hand , until i make thine enemies thy footstool ; he will bring them to the lowest and most abject condition , though for the present they look never so high and big upon the poor members of christ. and accordingly he is still acting in heaven , whereas he doth appear for his people ; so doubtless against his enemies , as is most clear in heb. 10.12 , 13. but this man , after he had offered one sacrifice for sins for ever ( so much strength of grace , in that it need be but one ) sate down on the right hand of god , from henceforth expecting till his enemies be made his footstool . we may with much encouragement wrestle with god , and wait upon him , both for the discovering and confounding of the great impostors , mahomet and the pope , and the removing all the crutches of babylon in any of the kings dominions , or elswhere : for this work is carried on with so much power , that in gods time all the kingdoms of the earth will become the lords , and his christs . to the same purpose you shall finde an angel come down from heaven , having great power , and the earth was lightned with his glory , and he cryed mightily with a strong voyce , babylon is fallen ( all suitable to the powerful design of christ ) rev. 18.2 . and she shall be utterly burned with fire , in whom was found the blood of prophets , and of saints , of all that were slain upon the earth ( some way reducible to her , or her adherents ) for strong is the lord god who judgeth her , ver . 8. neither could jesus christ be a resurrection to any sinners , nor quicken with spiritual life whom he would , as ioh. 5.20 . unless that were true ver . 26. as the father hath life in himself , so hath he given the son to have life in himself ; and that to be able to raise his own unto eternal life , ver . 29. all which argues abundance of strengthning grace in him : this was the foundation of pauls prayer for his ephesians , chap. 1. ver . 18. that the eyes of their understanding being inlightened ( here is powerful grace still ) they might know what is the exceeding greatness of his power to us-ward , who believe according to the working of his mighty power . here is a great heap of emphatical expressions , to shew the accumulative power of the grace that is in jesus christ : were he not so strong , that he were able to do exceeding abundantly above all that we can ask or think , according to the power that worketh in us , eph. 3.20 . paul would never have used such an expression , that ye may be able to comprehend with all saints , what is the breadth , and length , and depth , and height ; there must ( it seems ) be a power in us to inable us to fathom and comprehend the vast dimensions of that strengthning grace that is in our head ) here is the breadth of this grace , covering all the sins of every one of his ele●t , even from adam to the end of the world : here is the length of this grace , it extends from everlasting to everlasting : here is the depth of it , it lifts up poor creatures from the very pit of hell : and the height of it , it advances them to sit by him in his own throne in heaven . after the intrinsecal fulness of the grace of christ , follows the redundancy thereof : for there is in him not onely plenitudo vasis , but also plenitudo fontis ; there is the original fulness of a living fountain in him , which he delights to communicate for the supplies of his people . this discovers it self in four particulars : there is a redundancy into all the faculties of our souls , he fills the minde with gracious principles , the conscience with a holy tenderness , the will with flexibleness and compliance with his will , and sways the affections to act regularly upon their objects . doubtless christ jesus the second adam will do as much for all those that have vnion with him , as the first adam did against those that were in him : and therefore whereas by his fall there was not onely a total deprivation of original righteousness , but a universal depravation of all the faculties ( a general disharmony being wrought in them ) accordingly jesus christ , by the infusion of gracious habits , will reduce them to an holy complexion and constitution ; as 1 thess. 5.23 . the very god of peace sanctifie you wholly , and i pray god your whole spirit , soul and body , be preserved blameless unto the coming of our lord jesus christ : you see he takes care for the restitution of the whole man. let the arminians as falsly as confidently suggest , that for our conversion there needs onely a wakening of the vnderstanding , and a rectifying of the affections , the will ( according to them ) being left as illibato virgo , for freedom to good being never ravished by adams fall : jesus christ teacheth other doctrine , who knowing the corruption of the will , tells you what the tenour of the covenant of grace is , ezek. 36.26 , 27. the lord saith , he will take away the stony heart of flesh , and put a new spirit within them , and cause them to walk in his statutes : there is the redundancy of christs fulness for the supplying of the will , as well as other faculties with holy dispositions . christs fulness is redundant into all the graces of the saints , increasing them where they are little , strengthning them where they are feeble and languishing , acting and animating them where they are dull and dead . hence it is that some of the servants of christ , who though they have but a little stock of grace , yet keeping in with him , and holding communion with him , do thrive much more in the spiritual trading , both for the magnifying of christ , and for the good of their own souls , then divers others who make a greater shew , and it may be have a larger portion of habitual grace . hence it is that paul hath recourse to this fountain by prayer , phil. 1.9 . and this i pray , that your love may abound yet more and more in knowledge and in all sense ; that you may approve things that are excellent , that ye may be sincere , and without offence till the day of christ , being filled with the fruits of righteousness , which are by jesus christ , unto the glory and praise of god. unto this purpose the spouse invites her beloved to send forth his influence , cant. 4.16 . awake , o north wind , and come thou south , blow upon my garden , that the spices thereof may flow out : it is the presence of jesus christ who makes the spices ; that is , the graces of his spirit which grow in the garden of his church , to cast a sweet perfume : whereas he being absent , the saints will seem to wither , at least comparatively , even as the trees , they will have an autumn , yea a winter , not onely send forth no pleesant fruit , but even the leaves fall off , and the sap retire into the root ; there will be a winter of their graces , till the sun of righteousness return with healing and quickening in his wings ; that is , by the gracious beams of his word and spirit : then and never till then , shall they go forth and grow up as calves of the stall , mal. 4.2 . be fat and flourishing . christs fulness is redundant into all their duties , wherein they exercise those several graces ▪ that they may with spiritual vigor , and powerful activity , perform those services to which the lord calls them , as paul saith , with my minde i my self serve the law of god , rom. 7. ult . and rom. 8.26 . likewise the spirit helpeth our infirmities ; for we know not how to pray as we ought . o what heartless and sapless performances do we multiply when jesus christ withdraws ; then , and then onely we pray with life , when the spirit of jesus christ doth help our infirmities : a word in the original is very emphatical , when the spirit takes us into his arms , and carries us on powerfully against those infirmities that would clog , and cloud , and depress our spirits in duty : then they do duties not onely materially good , but formally well in a spiritual maner , from evangelical principles , upon evangelical motives , and for evangelical ends , when there is a redundancy of the grace of christ into them , upon whom all our fruit is found , hos. 14.8 . there is a redundancy of the fulness of christ into all their various estates ; as when they are called to suffer , that they may do it with cheerfulness , not sinking under carnal discouragements , but rather chide their souls out of it ; as the psalmist on the 42. psal. ver . ult . why art thou cast down , o my soul ? and why art thou disquieted within me ? hope thou in god , for i shall yet praise him , who is the health of my countenance , and my god : when they are advanced to a prosperous condition , that they may have a victorious faith , triumphing over , not onely the frowns , but the favors of the world , 1 joh. 5.4 . for want of this , solomon and hezekiah did so miserably lose themselves in a spring-tide of prosperity : it was pauls great advantage , that he had learned how to walk unchangeably with god in great changes , phil. 4.11 , 12 , 13. not that i speak in respect of want : for i have learned , in whatsoever state i am , therewith to be content . i know both how to be abased , and how to abound : every where and in all things , i am instructed both to be full , and to be hungry , both to abound , and suffer need . i can do all things through christ that strengthneth me , phil. 4.13 . the same original word with that in the text. we are apt to overgrieve or undergrieve at crosses ; therefore solomon gives that wise counsel , prov. 3.11 . my son , despise not the chastening of the lord , it should not be slighted , neither be weary of his correction ; we should not faint under it : and his father david before him spake as seasonably , if riches increase , set not your hearts upon them : there is a danger as our estates are greatned , so our affections should swell to an inordinate cleaving to them . none of these evils can be prevented , but by the strengthning grace of jesus christ. in the next place i shall endeavor to discover , as god inables , christs title to , and possession of this strengthning grace , which he hath by a threefold claim : he hath a grace of vnion , so learned divines call it , by vertue of the hypostatical vnion , our nature being so highly advanced into such a near fellowship with the divine nature ; all his saints ( though never so unworthy ) are brought into a capacity of receiving strengthning grace from him , as joh. 1.14 . and the word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the onely begotten of the father , full of grace and truth : where you see clearly , when the word was made flesh , there follows in him a fulness of grace and truth . and as express to this purpose is that of paul. col. 2.9 , 10. for in him dwelleth all the fulness of the godhead bodily . first , there is fulness in him , that he might be able to empty and communicate himself , according to the various necessities of his saints . secondly , there is fulness of the godhead in him , not onely of some god-like dispositions , and of the image of god , which may be in saints . thirdly , all the fulness of the godhead , the whole divine nature . fourthly , all this fulness of the godhead dwells in christ , he is there not as a guest , not as a friend , but as an inhabitant , to fix his constant abode there . fifthly , and all this bodily , personally , ( most mysteriously ) and not transciently , vertually , and by participation onely , as in a good degree it may be in the saints . and for this happy purpose hath jesus christ such a spring of good in himself , who is the head of all principalities and powers in that ninth verse , which is added because they should see they need not go to the angels as their head , verse 18. he hath this fountain of strengthning grace in himself , by the grace of vnction , the unction of the holy spirit , which god giveth to him , not by measure , joh. 3.34 . not by drops , and measure of the gift of christ , as to us , eph. 4.7 . the father loveth the son , and hath given all things into his hand , ver . 35. of joh. 3. and amongst other good things , the holy spirit , the great new testament promise was the promise of the spirit , as the messiah was the grand promise in the old testament : and this he pours , not drops out , and that much more generally then before ; as acts 2.17 . and it shall come to pass in the last days ( saith god ) i will pour out my spirit upon all flesh : and by vertue of this unction of the spirit , you may see what glorious things jesus christ communicated unto poor sinners , if you please to compare isa. 61.1 . with luke 4.18 . he hath it in him by the grace of office , you will allow the expression , being designed by the father as a publike person , for the advantage of all those whose names are written in the book of life , and for those whom the father had given to the son. he was appointed by commission under the broad seal of heaven , to be the grand lord treasurer for his church , the common storehouse of their strengthning provision . this he doth signanter declare , and that most fully , joh. 6.27 . when he bids them , labor not for the meat that perisheth , but for that which endureth to everlasting life . here is the ground which the son of man shall give unto you , never doubt it , for him hath god the father sealed . this is the doctrine that john the baptist published concerning christ , joh. 1.16 . and of his fulness have all we received , and grace for grace . it seems there is an overflowing fountain of grace in him , which was fully opened when he came into the world , joh. 7.38 , 39. else how could all believers , with john , receive of his fulness , had there not been a full fountain , it would not have been drawn dry , though communicated to so many , and grace for grace : 1. whether it be by way of accumulation ( as some interpret it : or 2. whether by way of additional supplement , we receiving the grace of the new testament , instead of the grace of the old testament : or 3. whether by way of correspondency , there being such proportionable impressions of that grace that is in christ , so far as we are capable ( for there was that in christ as mediator , wherein we cannot resemble him ) made upon us , that as the print upon the wax answers to the seal , as the characters upon the son answer to the father ; so there are such visible stamps of the grace of christ upon the saints , that in the language of peter they are expresly said to be partakers of the divine nature , having such divine dispositions so incorporated , so naturalized into them , that what good they do , springs not from external motives onely , as in hypocrites , but from an inward principle of new nature : and therefore acting from this new divine nature , they do good with more constancy and delight then others : and upon the same account doth john tell you , 1 joh. 17. v. the law was given by moses , but grace and truth came by jesus christ : in moses law there were shadowing types , in the gospel of christ there is the substantial truth of them ; there were predictions and prophesies , here fulfilling grace . hence christ saith in the 10. chapter of the evangelist john , ver . 10. i am come , that they might have life , and that they might have it more abundantly , that he might be a perfect savior , to answer the greatest exigencies of all his poor sheep , maintaining their lives in despight of all their wolvish enemies . the third particular follows ; to wit , the various sweetness , and sweet variety of that strengthning grace that is in christ : this may be made appear , to the great comfort , and strong encouragement of the saints ; and that in a fivefold stream , flowing from this living spring of grace in christ. first , here is strength from the electing grace of god in christ , where there is a great deal of strength , and indeed the fundamental stone , which is the strength and support of the house : the foundation of all the spiritual and eternal building lies there , ephes. 1.45 . he hath chosen us in him before the foundation of the world , that we should be holy , and without blame before him in love , having predestinated us unto the adoption of children by jesus christ to himself , according to the good pleasure of his will : grace and his good pleasure is the spring of all . secondly , here is strength from the transacting grace of christ ; when there was an agreement betwixt god the father and god the son , god had given so many to him , he would undertake for those many , god did accept his undertaking , then christ went on , there was a great deal of strength in this transaction ; as 2 tim. 1.9 . according to his purpose and grace which was given us in christ jesus before the world began : how possibly given us before the world began ? why ? it was given us in christ jesus in his negotiating with god for us . thirdly , here is a great deal of strength also in the converting grace of christ ; he hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace , what purpose and grace ? that which was in christ jesus , 2 tim. 1.9 . he did graciously purpose it , therefore it should be infallibly effected . a place that in the synod of palestina 1200 years ago , and above , the learned divines made excellent use of , to cut asunder the sinews of pelagianism , as indeed it doth , and so still of arminianism , which is but that weed revived , as learned dr. featly makes it most clearly appear in his pelagius redivivus . fourthly , there is a great deal of strength likewise in the assisting grace of christ , when there shall be new supplies communicated from his spirit , to enable us to perform every duty , and to order our sharpest sufferings to the best good of our souls ; as paul assures himself , phil. 1.19 . for i know that this shall turn to my salvation , through your prayer , and the supply of the spirit of jesus christ. fifthly and lastly , there is a rich proportion of strength in christ , for our crowning and persevering in him ; even so much that the very ' devil himself shall not be able to rend us off , we standing by a covenant of grace , being kept by the power of god ( not onely through our faith ) to salvation : the father will hold the childe , though the poor childe through weakness let go his hold . now follows the spiritual improvement of all this in a seasonable and short application . a serious and seasonable invitation , to all such who are yet strangers unto jesus christ , that they would seek acquaintance with him , and interest in him . it is most wholesom counsel , job 22.21 . acquaint now thy self with him , and be at peace , thereby good shall come unto thee . this will be the worlds condemnation with a witness , yea with a vengeance , that light came into the world , and men loved darkness better then light , because their deeds were evil . o most unhappy mistake , when sin the worst of evils hinders them from jesus christ the best of good : this , this if there were no more , will fully justifie him in their eternal condemnation , being that he so seriously sought unto them , to wit , in the way of his outward ministery , mat. 23.37 . o jerusalem , jerusalem , thou that killest the prophets , and stonest them which are sent unto thee , how often would i have gathered thy children together , even as a hen gathereth her chickens under her wings , and ye would not ! by those prophets which thou didst kill . themistocles ( as story reports ) in his lower condition , was much in love with a yong gentleman , which scorned him ; when he grew to his greatness , which was soon after , he sought to him , but themistocles said , we are both both grown wise , but too late . if when jesus christ in the course of his ministery , in an humble maner stands and knocks at the door of thy heart , speaking this melting language unto thee , as he did to those great sinners the laodiceans , rev. 3.20 . if any will hear my voyce , and open the door , i will come into him , and will sup with him , and he with me : if you shall then deny him entertainment when he thus condescends to seek to you , that you might seek to him , for your own spiritual and eternal welfare ; wonder not , if afterwards you see you are wise too late , when the master of the house shall have shut the door , and ye begin to stand without knocking , and crying , lord , lord , open to us , and he shall repulse you with this doleful answer , i know you not whence you are ; it may be ye will complement with him , beginning to say , we have eaten and drunk in thy presence , and thou hast taught in our streets : but he will resolutely persist to proceed against them , who have so wilfully rejected him , and say , to their eternal confusion , i tell you , i know not whence ye are , depart from me all ye workers of iniquity . o all ye who have tasted the sweetness of this grace which flows from the rock christ jesus , do what you can to rescue poor deluded , seduced souls from under their prejudices , and any other temptations , which alienate them from him who is their only happiness . o that you would tread in their steps , joh. 1 40 , 41. when andrew had found christ , presently he findes his brother simon , and saith unto him , we have found the messias , which is , being interpreted , the christ ; and he brought him to jesus : at least endeavor to bring them to jesus in gospel means ; and v. 44 , 45. philip having found christ , findeth nathanael , and saith unto him , we have found him of whom moses in the law , and the prophets did write , jesus of nazareth . observe , they speak great and good things of christ , that they may perswade them to seek him ; a good copy for you , how to deal with your carnal friends : thus the samaritan woman , joh. 4. though in her parley with christ she had been very carnal , ver . 9 , 11. yet being convinced , and perceiving that he was a prophet , ver . 19. upon this she bears her water-pot , and goes into the city to the men , ver . 28. saying , come and see a man which hath told me all things that ever i did : is not this the christ ? ver . 29. her invitation was so effectual , that the men went out of the city , and came to see him v. 30. many of the city believed on him for the saying of the woman , she won them to a credulity ; so may you , if you endeavor to gain a good opinion of him in their mindes : but many more believed because of his own word , ver . 41. how would this woman rejoyce in their acceptance of her invitation ? how will they eternally bless god for it ? why will not you endeavor , that you and your carnal friends should have the same occasion of everlasting triumphing mutually in one another in heaven ? finis . behold , what convincing reason all you saints ▪ here have to put an high value upon jesus christ : he is called by the prophet , the rock of ages , isa. 26.3 . and therefore upon the strongest grounds called by the psalmist , psal. 73.26 . the rock of his heart , and his portion for ever ; and that after he had been in the sanctuary of god beholding his glory , ver . 17. coming from the north ( so chaldea lay in regard of judea ) hereupon to the same purpose , when habakuk saw a bitter and hasty nation , as he calls the chaldeans , hab. 1.6 . threatning , and indeed beginning to ruine judah ( its probable the captivity was then begun ) appeals to god , in this language , ver . 12. art not thou from everlasting , o lord my god , o rock god. this is the prophet micahs dialect ( its sweet to observe the harmonious breathings of the spirit in several prophets ) chap. 5.2 . who speaking of christ as the ruler in israel ( there 's his strength ) addes , whose goings forth have been from of old , from the days of eternity . where is your faith in this eternal rock , that should be emboldened to frequent actings upon for all new supplies ; as in romans 1.17 . paul tells us , the righteousness of god is revealed from faith to faith ; that is , righteousness enough for one act of faith after another : so in christ , grace upon grace ' though the actings of faith be never so often repeated , which indeed is very pleasing to him . o remember , i beseech you , where your strength lieth ; and know , that unless you do learn this art of memory , it may cost you very dear , many a smarting whipping : the want of this provokes god to be sometimes severe with his beloved children . here is a double method of his proceedings : 1. he whips them unto christ , and to the dependance upon his grace , by spiritual desertions : a most sharp remedy , the sting of other afflictions . his gracious presence doth sweeten every thing , his absence will embitter any thing . david found this by woful experience , which made him groan so sadly , psal. 51.8 . make me to hear joy and gladness , that the bones which thou hast broken may rejoyce : when he had broke his conscience by sinning , god would break his bones for sin ; and again ver . 12. restore to me the joy of thy salvation ; and ver . 10. create in me a clean heart , and renew a right spirit within me . it s true , the lord had so far deserted him , in regard of sensible comforts , that he may desire their restoring ; and , which may be observed by the way , let the proud arminian say what he can , david was not become silius irae , but onely silius sub ira , still a beloved son , he begs indeed the cleansing of his heart , but onely the renewing of a right spirit within him . 2. the lord whips his children to an improvement of the grace of christ , by suffering them in his holy and wise providence , to fall into some great , and it may be some scandalous sin , which shall draw on a sharp affliction . this is to a saint a most sharp cure ; yet god makes it often effectual to that happy end : for , though we be the onely proper authors of sin , yet gods permission is not otiosa , but eff●cax permissio ; he knows how to govern its subserviency to the covenant of grace , and to bring good out of evil , otherwise he would neither suffer evil of sin or punishment to be ; david too clear an instance of this rule : hereby the lord whipped him out of himself , to seek mercy from his savior , psal. 51.1 . have mercy upon me , o god , according to thy loving kindeness , according to the multitude of thy tender mercies , blot out my transgressions . finis . notes, typically marginal, from the original text notes for div a43821-e200 acts 24 , 25 ▪ the apostle useth four arguments to vnity . endeavoring to keep the vnity of the spirit in the bond of 〈◊〉 ▪ verse 7. vers. 11 , 12. vers. 13 , 14. verse 15. doctr. 1. doctr. 2. doctr. 3. doctr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the headship it self o● christ. 1. respectu dignitatis . 2. respectu regiminis . 3. respectu influxui . 4. respectu vnionis . the appropriation of christs headship . note . note . christs title to this headship of his church . luke 19.10 vse . 1. pope no vicarious head of the church . v. polau sputag . p. 3351. v. b●d●l . vse 2. caution . it s dangerous to be injurious to any of christs members . dan. 2.45 . verse 4 , 5. strong encouragement for all christs members . rom. 16.28 . vse 3. contrary to pau●s doctrine . phil. 2.13 . note . to believe is mans act but faith is gods gift . vse 4. caution . rom. 9.15 . 2. tim. 2.20 ▪ 2. doctr. christs intention and expectation in giving gifts . 1. that there should be a growth . eph. 1. last . 2. a growing up . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3 growing up to christ in all things . note . the grounds reason 1. reason 2. reason 3. note . the end . the stability in christ. stability in judgement . stability of affection . psal. 73.25 . psal. 11. stability of conversation . note . improvement of christ. in all conditions and relations . in all duties . vse . 1. that is , to preach the gospel for the working faith in gods elect . note . vse 2. for citizens chiefly , who enjoy such rich gospel-advantage . mat. 11.22 . growth must be proportionable to the means you enjoy . growth must be of all parts . vse 3. for information concerning the ministery . consider the original of the ministery . gal. 1.1 . note . doubtles it is a great and provoking evil , to cry down the whole ministery , because some seek themselvs , or others of the ministers affect too much power , hereby the devil carries on his design behold the ministery , in christs intention in the giving of it . that ordinances and ministery now cease , and we are under another new administration . a most dangerous and most unsound opinion . see mr. saltmarsh his book called , beams of the bright morning star. p. 134 &c. what another administration then that of the father through the son by the spirit . reasons against this interpretation of mat. 28 20 for his third administration . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 thess. 8.9 . iude ver . 3. 1 cor. 15.9 , 24 , 28. eph. 4.11 . 1. what is truth ? 2. what is this love ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. what is it to speak or follow the truth in the text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vers. 14. scripturae plenitudinem adoro . truthing it in love , a good motto for saints . doctr. 3. 2 ioh. 2.4 , 5. verse 2 , 3. reasons , why truthing it in love so useful . what truth and love do to prevent evils , singly considered . ● tim. 4.3 , 4 1 cor. 10.28 , 29 , 30. 1 cor. 8.13 . what truth & love do to promote the best good of saints , being joyntly considered . 2 tim. 2.25 . what truth and love being joyntly considered . 1 cor. 8.1 . note . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the passover , not after easter , if truly translated , acts 12.4 . vid. minshul●s dict. note . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts 1.20 . acts 2.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet sometime the former included in the latter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , helps , deacons , governments , elders . no●e this grand imposture . 1. vse of instruction . 2. vse of caution . two dangerous regiments . captare impacata & inquieta tempora . a little book in quarto , called look about you . note . 3 vse of exhortation . note . some errors are 1. contrafidem . 2. infide . 3. praeterfidem . in elephante melancholia transit in nutrimentum corporis . though the elephants be maximae virtutis & maximi intellectus , yet gregatim semper in cedunt , and so not uociva as solivaga are . homini erranti viam ostendit . rules concerning truth , and the pursuance of it . 1. rule about truth . ezek. 13.2 . eph 4.17 . cassianus his collat. 2. de discretione , cap 5. 2. rule about truth . 3. rule about truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jus divinum nititur verbo divino . ames . note . 4. rule about truth . note . 5. rule about truth . 2 cor. 11.3 . 6. rule about truth . note . inclinus ad neutram partem sit dominis ●●rius● . 1. rule about love. 1 cor. 16.14 . eph 5.2 . col. 3.12 , 13. 2. rule about love. 3. rule about love. 4. rule about love. rom. 5.1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. eph 5 2 ▪ 5. rule about love. 6. rule about love. phil. 1.27 . & 3.15 , 16. concordi● communa periculum ●oll●t●r . livy , l. 28. note . notes for div a43821-e13130 3 epist. ver . 1. verse 2. verse 3. non vis errare ? ego sum via ; non vis falli ? ego sum veritas ; non vis mori ? ego sum vita ; non habes quā eas nisi per christum ; non habes quò eas nisi ad christum . notes for div a43821-e13810 ezek. 28.3 . sermo dei est sicut hamus non capit nisi capiatur . aug. 1 cor. 9.19 , to 22. four times together . isa. 8.18 . division . 1. part . 1. persons exhorting exhorted . 2. part . substance of exhortatiō be strong . 3. part . the rock of thy strength , 3. the grace that is in christ jesus explic. note . note . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non satis babuit humerorū was said of one who wanted strength proportionable to his work . some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both will come to one purpose , though the last more full and indeed more probable . in christ fulness redundancy of grace . 1. a prophetical fulnes of grace in christ. 1. strength in his word 1 ioh. 2.14 . 2. strength of his spirit . 2. a priestly fulness of grace in christ. 1. christs gracious satisfaction 2. christs gracious intercession . 3. christs kingly fulness of grace . 1. christs powerful suppressing his enemies chap 18. last verse . 2. christs powerful advancing his people . col. 2.13 . psal 103. mat 16 18. rev. 3.21 . 2. the redundancy of grace that is in christ jesus . 1 redundancy of his grace into all their faculties . rom. 5.12 , 15. 2. redundancy of the grace in christ into all the graces of the saints . 3. redundancy of the grace that is in christ iesus into all their duties 4. redundancy of the grace in christ jesus into the various estates of his saints . psa. 62.10 . 1. part . christs title unto , & possession of this strengthening grace , which is threefold ▪ 1. by the grace of vnion . 2. by the grace of vnction . note . 3. by the grace of office. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . camer . 2 pet. 1.4 . note . 3 part . the various sweetnes & sweet variety of the strengthning grace in christ iesus . note . applic. a serious invitation for al strangers to seek acquaintance with , and interest in iesus christ. ioh. 3.19 . vid l. verulans apothegmes , 26. note . 1 vse . note . see in arminius his works , a notable discourse about gods providence in mens sins . deus non permittit peccatum tanquam otiosus spectator , sed eff●●aci quadam permissione , quamvis nullo modo sit author peccati . a treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by john owen ... owen, john, 1616-1683. 1688 approx. 179 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53731 wing 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(eebo-tcp ; phase 1, no. a53731) transcribed from: (early english books online ; image set 49192) images scanned from microfilm: (early english books, 1641-1700 ; 545:1) a treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by john owen ... owen, john, 1616-1683. [14], 136 p. printed by j. l. for william marshall ..., london : 1688. reproduction of original in bristol public library, bristol, england. 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 sin -early works to 1800. grace (theology) 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 simon charles sampled and proofread 2005-04 simon charles text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a treatise of the dominion of sin and grace , wherein sin 's reign is discovered , in whom it is , and in whom it is not : how the law supports it : how grace delivers from it , by setting up its dominion in the heart . rom. vi . 14. for sin shall not have dominion over you , for ye are not under the law but under grace . by the late pious and learned minister of the gospel john owen , d. d. london , printed by j. l. for william marshal , at the bible in newgate-street , 1688. to the serious reader . one of the great gospel enquiries that a christian ought to be most critical and curious in resolving to himself , upon the most impartial examination of his own heart , concerning his spiritual state , and standing in grace , is , whether he be in the faith or no ? which doubt can be resolved but two ways , either by faith it self , closing with its true objects as offered in the gospel in its direct act ; and so it evidenceth it self , being the evidence of things not seen , as all the natural senses evidence themselves by their own acts upon their proper objects : for he that sees the sun , hath argument enough to himself , that he is not blind , but hath a seeing eye , and faith , therefore is frequently represented to us by seeing as john vi . 40. and elsewhere ; which evidence is according to the degrees of faith , weaker or stronger , and hence carries lesser or greater assurances with it ; but such as are of the highest and best nature , giving the greatest glory to the grace and truth of god , and the firmest stay to the soul in the greatest storms of temptation , being as an anchor fastened within the vail sure and stedfast . or else additionally , that our joy may be full ; and , for further confirmation , especially in such cases wherein our faith seems to fail us , and we are like thomas , god hath out of his abundant grace in the gospel provided arguments for us to raise from spiritual sence , to judge of our state and standing by . but this requires the teachings of the spirit , and thence a spirit of discerning , experience of , and insight into our own hearts and ways , with senses exercised by reason of use , that these grounds and arguments may be matter of comfort and establishment unto us . i call these latter evidences , subordinate ones , and additional to that of faith , of great use by way of establishment and confirmation unto believers , provided they be not abused to sole resting and reliance upon them , to the great prejudice of our life , of faith , for we live by faith ( so must all repenting sinners when they have attained to the highest pitch of holiness in this life ) and not by sense , no not spiritual sense ; it 's a good hand-maid to faith , but no good mistress to it . moreover trials of this nature are often of a marvellous awakening , and convincing nature unto poor secure sinners , formal and hypocritical professors , for many of them hold true with great demonstration in the negative , 1 joh. iij. 14. he that loveth not his brother , abideth in death . and v. 10. in this the children of god and the children of the devil are manifest , whosoever doth not righteousness is not of god , neither he that loveth not his brother . now these tests come upon an unregenerate man , as clear and strong convictions of his undone estate , when by gospel light shining into his dark heart , it evidently appears , that there is a total absence of such eminent graces , that are inseparable from a child of god ; but when a poor broken-hearted , self-condemning sinner comes to try himself by these tests , especially under great temptation , he chargeth all that he finds in himself for hypocrisy , formality and sin , sits altogether in darkness in respect of those sparks of internal light , and is fain at last when he hath broken all his flints , and worn out all his steel , in compassing himself about with sparks of his own kindling , to turn unto christ by faith , as a prisoner of hope , believing in hope against hope ; and from him to fetch by a direct act of faith , as from the sun of righteousness , all his light of life and comfort , and then he will be able to light all his small tapers , yea all inferiour arguments of his good estate will , flow in with much enlargement , and increase of consolation . as streams of living water flowing forth of the fountain , set open for sin and for vncleanness , into the belly of the true believing sinner , receiving by faith of the fulness of christ through the spirit , abundantly supplying him with rivers of true substantial living graces and consolations , being filled with the fruits of righteousness , to the praise and glory of christ. now among disquisitions of this latter nature and use , this is none of the least , whether we are under the dominion of sin or no ? either we are or are not ; if we are , our state is most certainly dangerous ; for such are under the law , and the law hath concluded all under wrath. if we are not under sin 's dominion , we are in a blessed and happy estate , being under grace ; for these two dominions divide the world , and every son and daughter of adam is under one or the other , and none can be under both at the same time . now our being under grace can be no way better evidenced than by our being in christ by faith , for he that is so is a new creature , is passed from death to life , will still be mortifying sin , the strong man in sin 's dominion being cast out , and therefore faith is said to be our victory , through the supply of all grace received from jesus christ. indeed it calls for no small spiritual skill and understanding to pass aright judgment in these matters : undoubtedly many are deceived in taking wrong measures to search out these deep things of god , taking them to belong to the mere faculties and endowments of a natural man , not considering that they are of the spirits revelation only : and hence it is that many poor creatures in a bondage state under the law , and therefore under sin 's dominion , do work like slaves in the dunghil of their own hearts , to find out some natural religion or moral goodness in themselves , to recommend them unto god ; but such recommendation must be under the law , it cannot be under grace ; and therefore such are under the dominion of sin infallibly as the israelites were , which followed after the law of righteousness but attained not unto the law of righteousness . wherefore , because they sought it not by faith , but as it were by the works of the law , for they stumbled at that stumbling stone , rom. ix . 32. and it is greatly to be bewailed , that many professors that sit under the means of grace , are so tender of their secure and palliated consciences , that they cannot indure that the rays of true gospel light should shine directly into their hearts , being contented with a name only , that they do live ; they are loath to come to any narrow search or trial , least they should be found out and appear to themselves in their ugly shapes , whilst they are willing that all the world should have a good opinion of them , under which they cannot admit of any inward disturbances , but desire to sleep in a whole skin . others there are , sincere , broken-hearted believers , scared at the rock of presumption , on which they see so many professors wracked daily , are apt to fall upon the other extream , and too wrongfully , to free grace , condemn themselves , as being under the dominion of sin , and therefore censure themselves to be under the law and wrath , notwithstanding all their seeming faith and holiness , calling that presumption and this hypocrisy : hence returning to a kind of spirit of bondage again to fear , their faith is shaken by prevailing unbelief , their peace is broken , and all gospel ordinances rendred ineffectual , as to their true ends of profit , edification and comfort . hence , though they are truly under grace , they do not know , or rather through temptation , will not acknowledge it , but go mourning all the day long , because of the oppressor , and the enemy : but i beseech such a poor soul to consider a little , and not to receive the grace of god in vain , dost thou groan under the vsurpation and oppression of remaining sin , and is this the dominion of it ? is there no difference between sin 's dominion , and sin 's tyranny and vsurpation ? dominion is upon account of right of conquest , or subjection , there is upon both that sin reigns in , carnal and unregenerate men , who yield up their members as instruments of vnrighteousness unto sin , but you reckon your selves dead unto sin , having no joy in its prevalency but grief , being planted in this respect , in the likeness of christ's death , who died unto sin once , but dieth no more . sin shall have no more dominion over him ; likewise reckon ye also your selves dead indeed unto sin , but alive unto god through jesus christ our lord , i. e. to be under grace , to put your self freely and joyfully under the conduct and dominion of jesus christ , and to keep up a continual fight and opposition against the prevailing power of sin. indeed sin will often , as an out-lying watchful enemy , make its assaults and incursions on the best of god's children , as it did on david , hezekiah , peter , and though it may make breaches upon them , sin shall not have a dominion , and set up a throne of inquity in their hearts . grace will beat out sin 's throne ; for , indeed , the words of this text , that is , the subject of the ensuing treatise , carry the force of a promise to the saints , to animate and encourage them to fight against sin under the banner of our lord jesus , the captain of our salvation made perfect through sufferings ; for sin shall not have dominion , &c. in treating of which text , this late learned and reverend author hath acted the part of a good work man , that rightly divided the word of god ( as in all his other writings of the like nature ) giving every one their portion , as it belongs to them , with so much perspicuity and demonstration , that if ( christian reader ) thou wilt afford a little time and pains to read , meditate , dilate and digest well the truths here laid before thee , through the blessing of the god of all grace , thou wilt find much satisfaction , and real spiritual advantage unto thy soul , either to awaken and recover thee from under the dominion of sin ( the dangerous and palpable symptoms thereof , being here plainly made manifest ) or else to discover thy happy estate in being taken from under the law , and brought under the dominion of grace , whereby thou maist assume great encouragement to thy self , to proceed more chearfully in running the race set before thee . it 's enough to say , that the author hath left his encomium firmly rooted in the minds of all pious and learned men , that are acquainted with his writings , polemick or practical : yea , his renown will always be great in after generations among the churches of christ , and all true lovers of the great truths of the gospel . and that he is the author of this small tract is sufficient to recommend it to thy most serious perusal , taking this assurance , that it was left ( among other writings of great value ) thus perfected for the press by his own hand , and is now by his worthy relict published for the benefit of others besides her self . i doubt not but thou wilt say , that it will answer the several lines that hath been drawn in thy heart , by sin or grace , as face answereth face in a glass , and that this may be the effect of thy perusal thereof , in order to thy spiritual and eternal wellfare , is the hearty desire and prayer of thy unfeigned well-wisher , j. c. the contents . chap. i. what sin is consistent with the state of grace , and what not . sin 's great design in all , to obtain dominion : it hath it in vnbelievers , and contends for it in believers . the ways by which it acts . page 1 chap. ii. the enquiries for understanding the text proposed ; the first spoken to : viz. what is the dominion of sin , which we are freed from , and discharged of by grace . page 9 chap. iii. the second enquiry spoken to ; whether sin hath dominion in us or no ? in answer to which it 's shewed , that some wear sin 's livery , and they are the professed servants thereof . there are many in which the case is dubious , where sin 's service is not so discernable . several exceptions are put in against its dominion , where it seems to prevail . some certain signs of its dominion . graces and duties to be exercised for its mortification . page 32 chap. iv. hardness of heart spoken to , as an eminent sign of sin 's dominion , and is shewed , that it ought to be considered as total or partial . page 72 chap. v. the third enquiry handled , viz. what is the assurance given us , and what are the grounds thereof , that sin shall not have dominion over us ? the ground of this assurance is , that we are not under the law but grace . the force of this reason shewed , viz. how the law doth not destroy the dominion of sin , and how grace dethrones sin and gives dominion over it . page 92 chap. vi. the practical observations drawn from , and application made of , the whole text. — page 100. a treatise of the dominion of sin and grace , rom. vi . 14. for sin shall not have dominion over you , for ye are not under the law but under grace . chap. i. what sin is consistent with the state of grace , and what not . sins great design in all , to obtain dominion : it hath it in vnbelievers , and contends for it in believers . the ways by which it acts . the psalmist treating with god in prayer about sin , acknowledgeth , that there are in all men unsearchable errors of life , beyond all humane understanding or comprehension ; with such daily sins of infirmity , as stand in need of continual cleansing and pardon , psal. xix . 12. who can understand his errors ? cleanse thou me from secret faults . but yet he supposeth that these things are consistent with a state of grace , and acceptation with god. he had no thought of any absolute perfection in this life ; of any such condition as should not stand in need of continual cleansing and pardon . wherefore there are or may be such sins in believers , yea many of them , which yet under a due application unto god , for purifying and pardoning grace , shall neither deprive us of peace here , nor endanger our salvation hereafter . but he speaks immediately of another sort of sins , which partly from their nature , or what they are in themselves ; and partly from their operation and power , will certainly prove destructive unto the souls of men wherever they are . v. 13. keep back thy servant also from presumptuous sins ; let them not have dominion over me , then shall i be upright , and i shall be innocent from the great transgression . this is the hinge whereon the whole cause and state of my soul doth turn . although i am subject to many sins of various sorts , yet under them all i can and do maintain my integrity and covenant vprightness in walking with god ; and where i fail am kept within the reach of cleansing and pardoning mercy continually administred unto my soul by jesus christ. but there is a state of life in this world wherein sin hath dominion over the soul ; acting it self presumptuously , wherewith integrity and freedom from condemning guilt are inconsistent . this state therefore , which is eternally ruinous unto the souls of men , he deprecates with all earnestness , praying to be kept and preserved from it . what he there so earnestly prays for , the apostle in the words of the text promiseth unto all believers , by virtue of the grace of christ jesus administred in the gospel . both the prayer of the prophet for himself , and the promise of the apostle in the name of god unto us , do manifest of how great importance this matter is , as we shall declare it to be immediately . there are some things supposed or included in these words of the apostle . these we must first a little enquire into , without which we cannot well understand the truth it self proposed in them . as , it is supposed , that sin doth still abide in and dwell with believers . for so is the meaning of the words . that sin which is in you shall not have dominion over you ; that is , none of them who are not sensible of it , who groan not to be delivered from it , as the apostle doth , rom. vij . 24. those who are otherwise minded , know neither themselves , nor what is sin , nor wherein the grace of the gospel doth consist . there is the flesh remaining in every one which lusteth against the spirit , gal. v. 17. and it adheres unto all the faculties of our souls ; whence it is called the old man , rom. 6. 6. ephes. 4. 22. in opposition unto the renovation of our minds , and all the faculties of them called the new man , or new creature in us . and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. xiij . 14. a continual working and provision to fulfil its own lusts : so that it abides in us in the way of a dying , decaying habit , weakned and impaired ; but acting its self in inclinations , motions and desires , suitable unto its nature . as scripture and experience concurr herein , so a supposition of it is the only ground of the whole doctrine of evangelical mortification . that this is a duty , a duty incumbent on believers all the days of their lives , such a duty as without which they can never perform any other in a due manner ; will not be denied by any , but either such as are wholly under the power of atheistical blindness , or such as , by the fever of spiritual pride , have lost the understanding of their own miserable condition ; and so lie dreaming about absolute perfection . with neither sort are we at present concerned . now the first proper object of this mortification is this sin that dwells in us . it is the flesh which is to be mortified , the old man which is to be crucified , the lusts of the flesh with all their corrupt inclinations , actings , and motions that are to be destroyed , rom. vi . 6. gal. v. 24. col. iij. 1. unless this be well fixed in the mind , we cannot understand the greatness of the grace and privilege here expressed . 2. it is supposed that this sin which in the remainders of it , so abides in believers , in various degrees , may put forth its power in them , to obtain victory and dominion over them . it is first supposed , that it hath this dominion in some , that it doth bear rule over all unbelievers , all that are under the law ; and then that it will strive to do the same in them that believe , and are under grace . for affirming that it shall not have dominion over us , he grants that it may or doth contend for it , only it shall not have success , it shall not prevail . hence it is said to fight and war in us , rom. vij . 23. and to fight against our souls , 1 pet. ij . 12. now it thus fights and wars and contends in us for dominion ; for that is the end of all war : whatever fights , it doth it for power and rule . this therefore is the general design of sin in all its actings . these actings are various , according to the variety of lusts in the minds of men ; but its general design in them all , is dominion . where any one is tempted and seduced of his own lusts , as the apostle james speaks , be it in a matter never so small or so unusual , or the temptations thereunto may never occurr again ; the design of sin lies not in the particular temptation , but to make it a means to obtain dominion over the soul. and the consideration hereof should keep believers always on their guard against all the motions of sin ; though the matter of them seem but small , and the occasions of them such as are not like to return . for the aim and tendancy of every one of them is dominion and death , which they will compass , if not stopt in their progress , as the apostle there decalres , james i. 14 , 15. believe not its flatteries , is it not a little one ? this is the first or shall be the last time : it requires only a little place in the mind and affections , it shall go no farther : give not place to its urgency and solicitations ; admit of none of its excuses or promises ; it is power over your souls unto their ruine that it aims at in all . 3. there are two ways in general whereby sin acts its power , and aims at the obtaining this dominion , and they are the two only ways whereby any may design or attain an unjust dominion ; and they are deceit and force ; both of which i have fully described in another discourse . with respect whereunto it is promised , that the lord christ shall deliver the souls of the poor that cry unto him , from deceit and violence , psal. lxxii . 14. these are the two only ways of obtaining an unjust dominion ; and where they are in conjunction , they must have a mighty prevalency , and such as will render the contest hazardous . there are few believers but have found it so , at least in their own apprehensions ; they have been ready to say at one time or another , we shall one day fall by the hand of this enemy ; and have been forced to cry out unto jesus christ for help and succour with no less vehemency than the disciples did at sea , when the ship was covered with waves , lord save us , we perish , matth. viij . 24 , 25. and so they would do , did he not come in seasonably to their succour , heb. ij . 18. and herein the soul hath frequently no less experience of the power of christ in his grace , than the disciples on their out-cry had of his soveraign authority , when he rebuked the winds and the seas , and there was a great calm . this dominion of sin is that which we have here security given us against : though it will abide in us , though it will contend for rule by deceit and force , yet it shall not prevail , it shall not have the dominion . and this is a case of the highest importance unto us . our souls are and must be under the rule of some principle or law. and from this rule , our state is determined and denominated . we are either servants of sin unto death , or of obedience unto righteousness , rom. vi . 16. this is the substance of the discourse of the apostle in that whole chapter ; namely , that the state of the soul , as unto life and death eternal , follows the conduct and rule that we are under . if sin have the dominion , we are lost for ever . if it be dethrown'd , we are safe . it may tempt , seduced and entice , it may fight , war , perplex and disquiet , it may surprize into actual sin ; yet if it have not the dominion in us , we are in a state of grace and acceptation with god. chap. ii. the enquiries for understanding the text proposed ; the first spoken to : viz. what is the dominion of sin , which we are freed from , and discharged of by grace . we shall enquire into three things from the words of this text. i. what is that dominion of sin , which we are freed from , and discharged of by grace . ii. how we may know whether sin hath the dominion in us or no. iii. what is the reason and evidence of the assurance here given us , that sin shall not have dominion over us ; namely , because we are not under the law , but under grace . 1. as unto the first of these , i shall only recount some such properties of it , as will discover its nature in general ; the particulars wherein it doth consist , will be considered afterwards . 1. the dominion of sin is perverse and evil , and that on both the accounts which render any rule or dominion so to be . for , 1. it is vsurped . sin hath no right to rule in the souls of men. men have no power to give sin a right to rule over them . they may voluntarily enslave themselves unto it ; but this gives sin no right or title . all men have originally another lord , unto whom they owe all obedience ; nor can any thing discharge them from their allegiance thereunto : and this is the law of god. the apostle saith indeed , that unto whom men yield themselves servants to obey , his servants they are to whom they obey , whether of sin unto death , or of obedience unto righteousness , v. 19. and so it is , men are thereby the proper servants of sin ; they become so by their own voluntary subjection unto it : but this gives sin no title against the law of god , whose right alone it is to bear sway in the souls of men . for all that give up themselves to the service of sin , do live in actual rebellion against their natural leige lord. hence sundry things do follow : first . the great aggravation of the evil of a state of sin. men who live therein , do voluntarily wrest themselves , what lieth in them , from under the rule of the law of god , and give up themselves to be slaves unto this tyrant . could it lay any claim to this dominion , had it any title to plead , it were some alleviation of guilt in them that give up themselves unto it . but men yield up themselves to the slavery of sin , as the apostle speaks ; they reject the rule of god's law , and chuse this foreign yoke , which cannot but be an aggravation of their sin and misery . yet so it is , that the greatest part of men do visibly and openly profess themselves the servants and slaves of sin. they wear its livery , and do all its drudgery ; yea they boast themselves in their bondage , and never think themselves so brave and gallant , as when by profane swearing , drunkenness , uncleanness , covetousness , and scoffing at religion , they openly disavow the lord whom they serve , the master to whom they do belong . but their damnation sleepeth not , whatever they may dream in the mean time . 2. hence it follows that ordinarily all men have a right in themselves , to cast off the rule of sin , and to vindicate themselves into liberty . they may when they will , plead the right and title of the law of god unto the rule of their souls , to the utter exclusion of all pleas and pretences of sin , for its power . they have right to say unto it , get thee hence , what have i to do any more with idols ? all men , i say , have this right in themselves , because of the natural allegeance they owe to the law of god ; but they have not power of themselves to execute this right , and actually to cast off the yoke of sin ; but this is the work of grace . sin 's dominion is broke only by grace . but you will say then , unto what end serves this right , if they have not power in themselves to put it in execution ? and how can it be charged as an aggravation of their sin , that they do not use the right which they have , seeing they have no power so to do ? will you blame a man that hath a right to an estate if he do not recover it , when he hath no means so to do ? i answer briefly three things . 1st . no man living neglects the use of this right , to cast off the yoke and dominion of sin , because he cannot of himself make use of it ; but meerly because he will not . he doth voluntarily chuse to continue under the power of sin , and looks on every thing as his enemy , that would deliver him . the carnal mind is enmity against god , it is not subject unto his law , nor can it be , rom. viii . 7. when the law comes at any time to claim its right and rule over the soul , a man under the power of sin , looks on it as his enemy that comes to disturb his peace , and fortifies his mind against it . and when the gospel comes and tenders the way and means for the souls delivery , offering its aid and assistance unto that end ; this also is looked on as an enemy , and is rejected , and all its offers unto that end . see prov. i. 20 , 21 , 22 , 23 , 24 , 25. and john iii. 19. this then is the condition of every one that abides under the dominion of sin : he chuses so to do ; he continues in that state by an act of his own will ; he avows an enmity unto every thing which would give him deliverance ; which will be a sore aggravation of his condemnation at the last day . 2ly . god may justly require that of any , which it is in the power of the grace of the gospel to enable them to perform and comply withal . for this is tendred unto them in the preaching of it every day . and although we know not the ways and means of the effectual communication of grace unto the souls of men ; yet this is certain , that grace is so tendred in the preaching of the gospel , that none go without it , none are destitute of its aids and assistances , but those alone , who by a free act of their own wills , do refuse and reject it . this is that which the whole cause depends on ; you will not come unto me , that you may have life . and this all unbelievers have or may have experience of in themselves . they may know on a due examination of themselves , that they do voluntarily refuse the assistance of grace , which is offered for their deliverance . therefore is their destruction of themselves . but , 3ly . there is a time , when men lose even the right also . he who gave up himself to have his ear bored , lost all his claim unto future liberty ; he was not to go out at the year of jubile . so there is a time when god judicially gives up men to the rule of sin , to abide under it for ever ; so as that they lose all right unto liberty . so he dealt with many of the idolatrous gentiles of old , rom. i. 24 , 26 , 28. and so continues to deal with the like profligate sinners . so he acts towards the generality of the anti-christian world , 2 thess. ii . 11 , 12. and with many despisers of the gospel , isa. vi . 9 , 10. when it is come to this , men are cast at law ; and have lost all right and title unto liberty from the dominion of sin. they may repine sometimes at the service of sin or the consequence of it , in shame and pain , in the shameful distempers that will pursue many in their uncleanness ; yet god having given them up judicially unto sin , they have not so much as a right to put up one prayer or petition for deliverance ; nor will they do so , but are bound in the fetters of cursed presumption or despair . see their work and wages , rom. ii . 5 , 6. this is the most woeful state and condition of sinners in this world ; an unavoidable entrance into the chambers of death . you that have lived long under the power of sin , beware least that come upon you which is spoken of in these scriptures . you have as yet a right unto deliverance from that bondage and servitude wherein you are , if you put in your claim in the court of heaven . you know not how soon you may be deprived of this also , by god's giving you up judicially unto sin and satan . then all complaints will be too late , and all springs of endeavours for relief be utterly dry'd up . all your reserves for a future repentance shall be cut off , and all your cries shall be despised : prov. i. 25 , 26 , 27 , 28 , 29. whilst it is yet called to day harden not your hearts , least god swear in his wrath , that you shall never enter into his rest. that you may be warned , take notice that the signs or symptoms of the approach of such a season , of such an irrecoverable condition , are ( 1. ) a long continuance in the practice of any known sin . there are bounds of divine patience . the long suffering of god for a time waits for repentance , 1 pet. iij. 20. 2 pet. iij. 9. but there is a time , when it doth only endure vessels of wrath , fitted for destruction , rom. ix . 22. which is commonly after a long continuance in known sin . ( 2. ) when convictions have been digested , and warnings despised . god doth not usually deal thus with men , until they have rejected the means of their deliverance . there is a generation indeed , who from their youth up do live in a contempt of god ; such are those proud sinners whom the psalmist describes , psal. x. 2 , 3 , 4 , 5 , 6 , 7 , &c. there are seldom any tokens of the going forth of the decree against this sort of men. the appearing evidences of it , are their adding drunkenness unto thirst ; one kind of sin unto another , making a visible progress in sinning , adding boasting and a profane contempt of all things sacred , unto their course in sin. but ordinarily those that are in danger of this judicial hardness , have had warnings and convictions , which made some impression on them ; but are now left without any calls and rebukes , or at least any sense of them . ( 3 ) . when men contract the guilt of such sins , as seem to entrench on the unpardonable sin against the holy ghost . such as proud , contemptuous , malicious reproaches of the ways of god , of holiness , of the spirit of christ and his gospel . this sort of persons are frequently marked in the scripture , as those who at least are nigh unto a final and fatal rejection . ( 4. ) a voluntary relinquishment of the means of grace , and conversion unto god , which men have enjoy'd . and this is commonly accompanied with an hatred of the word , and those by whom it is dispensed . such persons god frequently , and that visibly , gives up in an irrecoverable way unto the dominion of sin. he declares that he will have no more to do with them . ( 5. ) the resolved choise of wicked , profane , unclean scoffing society . it is very rare that any are recovered from that snare . and many other signs there are of the near approach of such an hardning judgment , as shall give up men everlastingly to the service of sin. oh that poor sinners would awake , before it be too late . 2. this dominion of sin is evil and perverse , not only because it is unjust and usurped , but because it is always used and exercised unto ill ends , unto the hurt and ruine of them over whom it is . an usurper may make use of his power and rule for good ends , for the good of them over whom he rules . but all the ends of the dominion of sin are evil unto sinners . sin in its rule will pretend fair , offer sundry advantages and satisfactions unto their minds . they shall have wages for their work : pleasure and profit shall come in by it . yea on divers pretences it will promise them eternal rest at the close of all ; at least that they shall not fail of it by any thing they do in its service : and by such means it keeps them in security . but the whole real design of it , that which in all its power it operates towards , is the eternal ruine of their souls ; and this sinners will understand when it is too late , jerem. ij . 13 , 19. 2dly . this dominion of sin is not a meer force against the will and endeavours of them that are under it . where all the power and interest of sin consists in putting a force on the mind and soul by its temptations , there it hath no dominion . it may perplex them , it doth not rule over them : where it hath dominion , it hath the force and power of a law in the wills and minds of them in whom it is . hereby it requires obedience of them , and they yield up themselves servants to obey it , rom. vi . 16. wherefore unto this dominion of sin , there is required a consent of the will in some measure and degree . the constant reluctancy and conquering prevalency of the will against it , defeats its title unto rule and dominion ; as the apostle declares at large in the next chapter . the will is the sovereign faculty and power of the soul ; whatever principle acts in it , and determines it , that hath the rule . notwithstanding light and conviction , the determination of the whole , as unto duty and sin , is in the power of the will. if the will of sinning be taken away , sin cannot have dominion . here is wisdom . he that can distinguish between the impressions of sin upon him , and the rule of sin in him , is in the way of peace . but this oft-times ( as we shall farther see , with the reason of it ) is not easily to be attained unto . convictions on the one hand , will make a great pretence and appearance of an opposition in the will unto sin , by their unavoidable impressions on it , when it is not so . and disturbed affections under temptations , will plead , that the will it self is given up unto the choice and service of sin , when it is not so . the will in this matter is like the thebans shield , whilst that was safe they conceited themselves victorious , even in death . however this case is determinable by the light of scripture and experience , and it is here proposed unto a determination . 3dly . it is required unto this dominion of sin , that the soul be not under any other supreme conduct ; that is , of the spirit of god , and of his grace by the law. this is that which really hath the sovereign rule in all believers : they are led by the spirit , guided by the spirit , acted and ruled by him , and are thereby under the government of god and christ , and no other . with this the rule of sin is absolutely inconsistent . no man can at once serve these two masters . grace and sin may be in the same soul at the same time ; but they cannot bear rule in the same soul at the same time . the throne is singular , and will admit but of one ruler . every evidence we have of being under the rule of grace , is so , that we are not under the dominion of sin. this therefore is the principal way and means which we have to secure our peace and comfort against the pretences of sin , unto the disquietment of our consciences . let us endeavour to preserve an experience of the rule of grace in our hearts , col. iij. 15. under a conduct and rule whence our state is denominated , we are and must be . this is either of sin or grace . there is no composition nor copartnership between them , as to rule : as to residence there is , but not as unto rule . if we can assure our selves of the one , we secure our selves from the other . it is therefore our wisdom , and lies at the foundation of all our comforts , that we get evidences and experience of our being under the rule of grace ; and it will evidence it self , if we are not wanting unto a due observation of its acting , and operation in us . and it will do it , among others , these two ways . 1. by keeping up a constancy of design in living to god , and after conformity unto christ , notwithstanding the interposition of surprizals by temptations , and the most urgent solicitations of sin : this is called , cleaving unto god , with purpose of heart , acts xi . 23. this will be , where-ever grace hath the rule . as a man that goeth to sea , designs some certain place and port , whither he guides his course ; in his way he meets , it may be , with storms and cross winds , that drive him out of his course , and sometimes directly backward , towards the place where he set forth ; but his design still holds , and in the pursuit thereof , he applies his skill and industry , to retrieve and recover all its losses and back-drivings ; by cross winds and storms . so is it with a soul under the conduct of grace ; its fixed design is to live unto god ; but in its course it meets with storms and cross winds of temptations , and various artifices of sin. these disturb him , disorder him , drive him backwards sometimes , as if it would take a contrary course , and return unto the coast of sin from whence it set out . but where grace hath the rule and conduct , it will weather all these oppositions and obstructions ; it will restore the soul , bring it again into order , recover it from the confusions and evil frames that it was drawn into . it will give a fresh predominancy unto its prevalent design of living unto god in all things . it will do this constantly as often as the soul meets with such ruffles from the power of sin ; when there is a radical firmitude and strength in a cause or design , it will work it self out , through all changes and variations . but when the strength of any cause is but occasion , the first opposition and disorder will ruine us . so , if mens purposes of living unto god , be only occasional from present convictions , the first vigorous opposition or temptation will disorder it , and overthrow it . but where this is the radical design of the soul , from the power of grace , it will break through all such oppositions , and recover its prevalency in the mind and affections . hereby doth it evidence its rule , and that the whole interest of sin in the soul is by rebellion , and not by virtue of dominion . 2. it doth so , by keeping up a constant exercise of grace in all religious duties ; or , at least , a sincere endeavour , that so it may be . where sin hath the dominion , it can allow the soul to perform religious duties , yea , in some cases , to abound in them . but it will take care that divine grace be not exercised in them . whatever there may be of delight in duties or other motions of affection , which light , and gifts , and afflictions , and superstition will occasion , there is no exercise of divine faith and love in them : this belongs essentially and inseparably unto the rule of grace . where-ever that bears sway , the soul will endeavour the constant exercise of grace in all its duties , and never be satisfied in the work done , without some sense of it . where it fails therein , it will judge it self , and watch against the like surprizals ; yea , unless it be in case of some great temptation , the present sense of the guilt of sin , which is the highest obstruction against that spiritual boldness , which is required unto the due exercise of grace , that is of faith and love in holy duties , shall not hinder the soul from endeavouring after it , or the use of it . if by these means , and the like inseparable operations of grace , we can have an assuring experience , that we are under the rule and conduct of it , we may be free in our minds from disturbing apprehensions of the dominion of sin ; for both cannot bear sway in the same soul. 4thly . it is required hereunto , that sin makes the soul sensible of its power and rule , at least doth that which may do so , unless conscience be utterly seared and hardned , and so past feeling . there is no rule nor dominion , but they are or may be sensible of it , who are subject thereunto . and there are two ways whereby sin in its dominion , will make them sensible of it in whom it rules . 1. in repressing and overcoming the efficacy of the convictions of the mind . those who are under the dominion of sin ( as we shall see more immediately ) may have light into , and conviction of their duty , in many things . and this light and conviction they may follow ordinarily , notwithstanding the dominion of sin. as a tyrant will permit his slaves and subjects ordinarily to follow their own occasions ; but if what they would do , comes either in matter or manner to enterfere with or oppose his interest , he will make them sensible of his power . so sin , where it hath the dominion , if men have light and conviction , it will allow them ordinarily and in many things to comply therewithal . it will allow them to pray , to hear the word , to abstain from sundry sins , to perform many duties , as is expresly affirmed in the scripture , of many that were under the power of sin , and we see it in experience . how much work do we see about religion and religious duties ? what constant observation of the times and seasons of them ? how many duties performed morally good in themselves and useful , by them , who on many other accounts , do proclaim themselves to be under the dominion of sin ? but if the light and conviction of this sort of persons do rise up in opposition unto the principal interest of sin , in those lusts and ways wherein it exerciseth its rule , it will make them , in whom they are , sensible of its power . they that stifle , or shut their eyes against , or cast out of mind , or go directly contrary unto their convictions ; light in such cases will first repine , and them relieve it self with resolutions for other times and seasons ; but sin will carry the cause by virtue of its dominion . hence two things do follow . 1. a constant repugnancy against sin , from light in the mind and conviction in the conscience , doth not prove that those in whom it is , are not under the dominion of sin. for until blindness and hardness do come on men to the uttermost , there will be in them a judging of what is good and evil , with a self-judging with respect thereunto , as the apostle declares , rom. ij . 15. and herein many do satisfie themselves . when their light condemns sin , they suppose they hate it ; but they do not . when convictions call for duties , they suppose they love them ; but they do not . that which they look on as the rule of light in them , in opposition unto sin , is but the rebellion of a natural enlightned conscience , against the dominion of it in the heart . in brief ; light may condemn every known sin , keep from many , press for every known duty , lead to the performance of many ; yet sin have a full dominion in the soul. and this it will evidence when it comes to the trial , in those instances where it exercises its ruling power . 2. that miserable is their condition whose minds are ground continually between the conduct of their light , with the urgency of conviction on the one hand , and the rule or dominion of sin on the other . where-ever light is , it is its due to have the rule and conduct . it is that act whereby the mind loads it self . for men to be forced by the power of their lusts , to act for the most part against their light , as they do where sin hath the dominion , it is a sad and deplorable condition . such persons are said to rebel against the light , job xxiv . 13. because of its right to rule in them , where it is deposed by sin. this makes most men but a troubled sea that cannot rest , whose waves cast up mire and dirt . 2dly . sin will make those in whom it hath dominion sensible of its power , by its continual solicitations of the mind and affections , with respect unto that sin , or those sins wherein it principally exerciseth its rule . having possessed the will and inclinations of the mind with the affections , as it doth where-ever its dominion is absolute , it continually disposeth , enclineth and stirreth up the mind towards those sins . it will level the bent of the whole soul towards such sins or the circumstances of them . nor is there a more pregnant discovery of the rule of sin in any than this , that it habitually engageth the mind and affections , unto a constant exercise of themselves about this or that , some sin , and evil way or other . but yet we must add , that notwithstanding these indications of the ruling power of sin , they are but few in whom it hath this dominion , that are convinced of their state and condition . many are so under the power of darkness , of supine sloath and negligence , and are so desperately wicked , as that they have no sense of this rule of sin. such are those described by the apostle , ephes. iv . 18 , 19. and whereas they are the vilest slaves that live on the earth , they judge none to be free but themselves : they look on others as in bondage to foolish and superstitious fears , whilst they are at liberty to drink , swear , scoff at religion , whore , and defile themselves without controul . this is their liberty ; and they may have that which is as good in hell ; a liberty to curse and blaspheme god , and to fly with revengeful thoughts on themselves , and the whole creation . the light in such persons is darkness it self ; so as that they have nothing to rise up in opposition unto the rule of sin , whence alone a sense of its power doth arise . others ( as we observed before ) living in some compliance with their light and convictions , abstaining from many sins , and performing many duties , though they live in some known sin or other , and allow themselves in it , yet will not allow that sin hath the dominion in them . wherefore there are two things hard and difficult in this case . 1. to convince those in whom sin evidently hath the dominion , that such indeed is their state and condition ; they will with their utmost endeavour keep of the conviction hereof . some justifie themselves , and some will make no enquiry into this matter . it is a rare thing , especially of late , to have any brought under this conviction by the preaching of the word ; though it be the case of multitudes that attend unto it . 2. to satisfie some , that sin hath not the dominion over them , notwithstanding its restless acting it self in them , and waring against their souls ; yet , unless this can be done , it is impossible they should enjoy solid peace and comfort in this life . and the concernment of the best of believers , whilst they are in this world , doth lie herein . for as they grow in light , spirituality , experience , freedom of mind and humility , the more they love to know of the deceit , activity and power of the remainders of sin. and although it works not at all , at least not sensibly in them , towards those sins wherein it reigneth and rageth in others ; yet they are able to discern its more subtil , inward and spiritual actings in the mind and heart to the weakning of grace , the obstructing of its effectual operations in holy duties , with many indispositions unto stability in the life of god , which fills them with trouble . chap. iii. the second enquiry spoken to ; whether sin hath dominion in us or no ? in answer to which it 's shewed , that some wear sin 's livery , and they are the professed servants thereof . there are many in which the case is dubious , where sin 's service is not so discernable . several exceptions are put in against its dominion , where it seems to prevail . some certain signs of its dominion . graces and duties to be exercised for its mortification . these things being thus premised in general , concerning the nature of the dominion of sin , we shall now proceed unto our principal enquiry ; namely , whether sin have dominion in us or no ? whereby we may know , whether we are under the law or under grace , or what is the state of our souls towards god. an enquiry this is , which is very necessary for some to make , and for all to have rightly determined in their minds , from scripture and experience . for on that determination depends all our solid peace . sin will be in us ; it will lust , fight , and entice us ; but the great question , as unto our 〈◊〉 and comfort is , whether it hath dominion over us or no ? 1. we do not enquire concerning them in whom the reign of sin is absolute and easily discernable , if not to themselves , yet to others . such there are , who visibly yield up their members instruments of vnrighteousness to sin , rom. vi . 13. sin reigns in their mortal bodies , and they openly obey it in the lusts thereof , v. 12. they are avowedly servants of sin unto death , v. 16. and are not ashamed of it . the shew of their countenance doth witness against them ; they declare their sin as sodom ; they hide it not , isa. iij. 9. such are those described , eph. iv . 18 , 19. and such the world is filled withal . such as being under the power of darkness and enmity against god , do act them in opposition to all serious godliness , and in the service of various lusts. there is no question concerning their state : they cannot themselves deny that it is so with them . i speak not for the liberty of censuring , but for the easiness of judging . those who openly wear sin 's livery , may well be esteemed to be sin 's servants ; and they shall not fail to receive sin 's wages . let them at present bear it never so high , and despise all manner of convictions , they will find it bitterness in the latter end , isa. l. 11. eccles. xi . 9. 2. but there are many in whom the case is dubious , and not easie to be determined ; for on the one hand , they may have sundry things in them , which seem repugnant unto the reign of sin , but indeed are not inconsistent with it . all arguments and pleas from them in their vindication may fail them on a trial . and on the other hand , there may be some in whom the effectual working of sin may be so great and perplexing , as to argue that it hath the dominion , when indeed it hath not , but is only a stubborn rebel . the things of the first sort which seem destructive of , and inconsistent with the dominion of sin , but indeed are not , may be referred to five heads . 1. illvmination in knowledge and spiritual gifts , with convictions of good and evil , of all known duties and sins . this is that which some men live in a perpetual rebellion against , in one instance or another . 2. a change in the affections , giving a temporary delight in religious duties , with some constancy in their observations . this also is found in many who are yet evidently under the power of sin , and spiritual darkness . 3. a performance of many duties both moral and evangelical , for the substance of them ; and an abstinence , out of conscience , from many sins . so was it with the young man in the gospel , who yet wanted what was necessary to free him from the dominion of sin , matth. xix . 20 , 21 , 22 , 23. 4. repentance for sin committed . this is that which most secure themselves by ; and a blessed security it is , when it is gracious , evangelical , a fruit of faith , comprizing the return of the whole soul to god. but there is that which is legal , partial , respecting particular sins only ; which is not pleadable in this case . ahab was no less under the dominion of sin , when he had repented him , that he was before . and judas repented him before he hanged himself . 5. promises and resolutions against sin for the future . but the goodness of many in these things , is like the morning cloud , and as the early dew it passeth away , as it is in the prophet , hos. vi . 4. where there is a concurrence of these things in any , they have good hopes , at least , that they are not under the dominion of sin ; nor is it easie to convince them , that they are : and they may so behave themselves herein , as that it is not consistent with christian charity to pronounce them so to be . howbeit , the fallacy that is in these things , hath been detected by many ; and much more is by all required to evidence the sincerity of faith and holiness . no man therefore can be acquitted by pleas taken from them , as unto their subjection to the reign of sin. the things of the second sort , whence arguments may be taken to prove the dominion of sin in any person , which yet will not certainly do it , are those which we shall now examine . and we must observe . 1. that where sin hath the dominion , it doth indeed rule in the whole soul , and all the faculties of it . it is a vitious habit in all of them , corrupting them in their several natures and power ; with that corruption whereof they are capable . so in the mind , of darkness and vanity ; the will , of spiritual deceit and perversness ; the heart , of stubbornness and sensuality . sin in its power reaches unto , and affects them all . but , 2. it doth evidence its dominion , and is to be tryed by its acting in the distinct faculties of the mind ; in the frame of the heart , and in the course of the life . these are those which we shall examine ; first , those which render the case dubious ; and then those that clearly determine it on the part of sin. i shall not therefore at present give positive evidences of mens freedom from the dominion of sin ; but only consider the arguments that lie against them , and examine how far they are conclusive , or how they may be defeated . and , 1. when sin hath in any instance possessed the imagination , and thereby engaged the cogitative faculty in its service , it is a dangerous symptom of its rule or dominion . sin may exercise its rule in the mind , fancy , and imagination , where bodily strength or opportunity give no advantage for its outward perpetration . in them the desires of sin may be enlarged as hell , and the satisfaction of lust taken in with greediness . pride and covetousness , and sensuality may reign and rage in the mind , by corrupt imaginations , when their outward exercise is shut up by circumstances of life . the first way whereby sin acts it self , or coins its motions and inclinations into acts , is by the imagination , gen. vi . 5. the continual evil figments of the heart , are as the bubbling of corrupt waters from a corrupted fountain . the imaginations intended are the fixing of the mind on the objects of sin , or sinful objects by continual thoughts , with delight and complacency . they are the minds purveying for the satisfaction of the flesh in the lusts thereof , rom. xiij . 14. whereby evil thoughts come to lodge , to abide , to dwell in the heart , jer. iv . 14. this is the first and proper effect of that vanity of mind whereby the soul is alienated from the life of god. the mind being turned off from its proper object with a dislike of it , applies its self by its thoughts and imaginations unto the pleasures and advantages of sin , seeking in vain to recover the rest and satisfaction which they have forsaken in god himself . they follow after lying vanities , and forsake their own mercies , jonah ij . 8. and when they give themselves up unto a constant internal converse with the desires of the flesh , the pleasures and advantages of sin , with delight and approbation ; sin may reign triumphantly in them , though no appearance be made of it in their outward conversation . such are they who have a form of godliness , but deny the power thereof ; their hearts being fill'd with a litter of ungodly lusts , as the apostle declares , 2 tim. iij. 5. and there are three evils , with respect whereunto , sin doth exercise its reigning power in the imagination , in an especial manner . 1. pride , self-elation , desire of power and greatness . it is affirmed of the prince of tyrus , that he said , he was a god , and sat in the seat of god , ezek. xxviij . 3. and the like foolish thoughts are ascribed unto the king of babylon , isa. xiv . 13 , 14. none of the children of men can attain so great glory , power and dominion in this world , but that in their imaginations and desires they can infinitely exceed what they do enjoy ; like him who wept , that he had not another world to conquer . they have no bounds but to be as god , yea , to be god ; which was the first design of sin in the world. and there is none so poor and low , but by his imaginations , he can lift up and exalt himself almost into the place of god. this vanity and madness god reproves in his discourse with job , chap. xl . 9 , 10 , 11 , 12 , 13 , 14. and there is nothing more genuine and proper unto the original depravation and corruption of our natures , than this self-exaltation in foolish thoughts and imaginations ; because it first came upon us through a desire of being as god. herein therefore may sin exercise its dominion in the minds of men ; yea , in the empty mind and vanity of these imaginations , with those that follow , consists the principal part of the deceitful ways of sin. the ways of men cannot satisfie themselves with what sins they can actually commit ; but in these imaginations they rove endlessly , finding satisfaction in their renovation and variety , isa. lvij . 1. 2. sensvality and vncleanness of life . it is said of some , that they have their eyes full of adulteries , and that they cannot cease from sin , 2 pet. ij . 14. that is , their imaginations are continually working about the objects of their unclean lusts. these they think of night and day , immiring themselves in all filth continually . jude calls them filthy dreamers , defiling the flesh , v. 8. they live as in a constant pleasing dream by their vile imaginations , even when they cannot accomplish their lustful desires . for such imaginations cannot be better expressed than by dreams ; wherein men satisfie themselves with a supposed acting of what they do not . hereby do many wallow in the mire of uncleanness all their days ; and for the most part are never wanting unto the effects of it , when they have opportunity and advantage . and by this means the most cloystered recluses may live in constant adulteries , whereby multitudes of them become actually the sinks of uncleanness . this is that , which in the root of it is severely condemned by our saviour , matth. v. 28. 3. vnbelief , distrust and hard thoughts of god , are of the same kind . these will sometimes so possess the imaginations of men , as to keep them off from all delight in god , to put them on contrivances of flying from him ; which is a peculiar case , not here to be spoken unto . in these and the like ways may sin exercise its dominion in the soul , by the mind and its imagination . it may do so , when no demonstration is made of it in the outward conversation . for , by this means , the minds of men are defiled ; and then nothing is clean , all things are impure unto them , tit. i. 15. their minds being thus defiled , do defile all things to them , their enjoyments , their duties , all they have , and all that they do . but yet all failing , and sin in this kind doth not prove absolutely , that sin hath not the dominion in the mind that it had before . something of this vice and evil , may be found in them that are freed from the reign of sin. and there will be so , until the vanity of our minds is perfectly cured and taken away , which will not be in this world. wherefore i shall name the exceptions , that may be put in against the title of sin , unto dominion in the soul ; notwithstanding the continuance in some measure of this work of the imagination , in coining evil figments in the heart . and , 1. this is no evidence of the dominion of sin , where it is occasional arising from the prevalency of some present temptation ; take an instance in the case of david . i no way doubt , but that in his temptation with bathsheba , his mind was possess'd with defiling imaginations . wherefore on his repentance , he not only prays for the forgiveness of his sin , but crys out with all fervency , that god would create a clean heart in him , psal. li. 10. he was sensible not only of the defilement of his person by his actual adultery ; but of his heart , by impure imaginations . so it may be in case of other temptations . whilst men are entangled with any temptation , of what sort soever it be , it will multiply thoughts about it in the mind : yea its whole power consists in a multiplication of evil imaginations . by them it blinds the mind , draws it off from the consideration of its duty , and enticeth it unto a full conception of sin , jam. i. 14. wherefore in this case of a prevalent temptation , which may befal a true believer , the corrupt working of the imagination , doth not prove the dominion of sin . if it be enquired , how the mind may be freed and cleared of these perplexing , defiling imaginations , which arise from the urgency of some present temptation , suppose about earthly affairs , or the like ? i say , it will never be done by the most strict watch and resolution against them ; nor by the most resolute rejection of them . they will return with new violence , and new pretences , though the soul hath promised it self a thousand times , that so they should not do . there is but one way for the cure of this distemper , and this is a thorough mortification of the lust that feeds them , and is fed by them . it is to no purpose to shake of the fruit in this case , unless we dig up the root . every temptation designs the satisfaction of some lusts of the flesh or of the mind . these evil thoughts and imaginations are the working of the temptation in the mind . there is no riddance of them , no conquest to be obtained over them , but by subduing the temptation ; and no subduing the temptation , but by the mortification of the lust , whose satisfaction it is design'd unto . this course the apostle directs unto , col. iij. 3 , 5. that which he enjoins is , that we would not set our minds on the things of the earth , in opposition unto the things above ; that is , that we would not fill our imaginations , and thereby our affections with them . but what is the way whereby we may be enabled so to do ? that is , saith he , the universal mortification of sin , v. 5. for want of the wisdom and knowledge hereof ; or for want of its practice , thorough a secret unwillingness , to come up unto a full mortification of sin , some are galled and perplexed , yea , and defiled with foolish and vain imaginations all their days . and although they prove not the dominion of sin , yet they will deprive the soul of that peace and comfort which otherwise it might enjoy . but yet there is much spiritual skill and diligence required to discover , what is the true root and spring of the foolish imaginations that may at any time possess the mind . for they lie deep in the heart ; that heart which is deep and deceitful , and so are not easily discoverable . there are many other pretences of them . they do not directly bespeak that pride or unclean lusts which they proceed from ; but they make many other pretences , and feign other ends. but the soul that is watchful and diligent may trace them to their original . and if such thoughts are strictly examined at any time , what is their design , whose work they do , what makes them so busie in the mind , they will confess the truth , both whence they came , and what it is they aim at . then is the mind guided unto its duty , which is the extermination of the lust , which they would make provision for . 2. such imaginations are no evidence of the dominion of sin , in what degree soever they are , where they are afflictive ; where they are a burthen unto the soul , which it groans under and would be delivered from . there is a full account given by the apostle , of the conflict between indwelling sin and grace , rom. vij . and the things which he ascribes unto sin , are not the first rising or involuntary motions of it , nor merely its inclinati●ns and disposition : for the things ascribed unto it , as that it fights , rebels , wars , leads captive , acts as a law , cannot belong unto them ; nor doth he intend the outward acting or perpetration of sin , the doing , or accomplishing , or finishing of it : for that cannot befal believers , as the apostle declares , 1 joh. iij. 9. but it is the working of sin by these imaginations in the mind , and the engagement of the affections thereon , that he doth intend . now this he declares to be the great burden of the souls of believers , that which makes them think their condition wretched and miserable in some sort , and which they earnestly cry out for deliverance from , v. 24. this is the present case . these figments of the heart , these imaginations will arise in the minds of men. they will do so sometimes to an high degree . they will impose them on us with deceit and violence , leading captive unto the law of them ; where they are rejected , condemned , defied ; they will return again while there is any vanity remaining in the mind , or corruption in the affections . but if the soul be sensible of them , if it labour under them , if it look on them as those that fight against its purity , holiness and peace , if it pray for deliverance from them , they are no argument of the dominion of sin. yea , a great evidence unto the contrary may be taken from that firm opposition unto them , which the mind is constantly engaged in . 3. they are not a proof of the dominion of sin , when there is a prevalent detestation of the lust from whence they proceed , and whose promotion they design , maintained in the heart and mind . i confess , sometimes this cannot be discovered ; and all such various imaginations are but mere effects of the incurable vanity and instability of our minds . for these administer continual occasion unto random thoughts : but for the most part , ( as we observed before ) they are employed in the service of some lust , and tend unto the satisfaction of it . they are that which is prohibited by the apostle , rom. xiij . 14. make no provision , &c. and this may be discovered on strict examination . now when the mind is fixed in a constant detestation of that sin , whereunto they lead , as it is sin against god , with a firm resolution against it , in all circumstances that may occur ; no proof can be thence taken for the dominion of sin. 4. sometimes evil thoughts are the immediate injections of sathan , they are on many accounts most terrible unto the soul. usually for the matter of them , they are dreadful , and oft-times blasphemous . and as unto the manner of their entrance into the mind , it is , for the most part , surprizing , furious and invisible . from such thoughts many have concluded themselves to be absolutely under the power of sin and sathan . but they are by certain rules and infallible signs , discoverable from whence they do proceed . and on that discovery all pretences unto the dominion of sin in them , must disappear . and this is the first case which renders the question dubious , whether sin have the dominion in us or no ? 2dly . it is a sign of the dominion of sin , when in any instance it hath a prevalency in our affections : yea , they are the throne of sin , where it acts its power . but this case of the affections , i have handled so at large in my discourse of spiritual mindedness , as i shall here very briefly speak unto it , so as to give one rule only to make a judgment by , concerning the dominion of sin in them . this is certain , that where sin hath the prevalency and predominancy in our affections , there it hath the dominion in the whole soul. the rule is given us unto this purpose , 1 joh. ij . 15. we are obliged to love the lord our god with all our hearts , and all our souls . and therefore if there be in us a predominant love to any thing else , whereby it is preferred unto god , it must be from the prevalency of a principle of sin in us . and so it is with respect unto all other affections . if we love any thing more than god , as we do if we will not part with it for his sake , be it as a right eye , or as a right hand unto us , if we take more satisfaction and complacency in it , and cleave more unto it in our thoughts and minds than unto god , as men commonly do in their lusts , interests , enjoyments and relations ; if we trust more to it , as unto a supply of our wants , than unto god , as most do to the world ; if our desires are enlarged , and our diligence heightned , in seeking after and attaining other things , more than towards the love and favour of god ; if we fear the loss of other things , or danger from them more than we fear god ; we are not under the rule of god or his grace ; but we are under the dominion of sin , which reigns in our affections . it were endless to give instances of this power of sin in and over the affections of men. self-love , love of the world , delight in things sensual , an over-valuation of relations and enjoyments ; with sundry other things of an alike nature , will easily evidence it . and to resolve the case under consideration , we may observe , 1. that the prevalency of sin in the affections , so far as to be a symptom of its dominion , is discernable unto the least beam of spiritual light , with a diligent searching into , and judgment of our selves . if it be so with any , and they know it not , nor will be convinced of it , ( as it is with many ) i know not what can free them from being under the reign of sin. and we see it so every day . men , all whose ways and actions proclaim , that they are acted in all things , by an inordinate love of the world and self , yet find nothing amiss in themselves ; nothing that they do not approve of , unless it be that their desires are not satisfied according to their expectations . all the commands we have in the scripture for self-searching , trial and examination ; all the rules that are given us unto that end , all the warnings we have of the deceitfulness of sin , and of our own hearts ; they are given us to prevent this evil of shutting our eyes against the prevalent corruption and disorder of our affairs . and the issue of all our endeavours in this kind , is in the appeal of david to god himself , psal. cxxxix . 23 , 24. 2. when men have convictions of the irregularity and disorder of their affections , yet are resolved to continue in the state wherein they are , without the correction and amendment of them ; because of some advantages and satisfaction , which they receive in their present state ; they seem to be under the dominion of sin. so is it with those mention'd , isa. vij . 10. upon the account of the present satisfaction , delight and pleasure , that their corrupt affections do take in cleaving inordinately unto their objects , they will not endeavour their change and alteration . 3. this then is the sole safe rule in this case . whatever hold sin may have got in our affections ; whatever prevalency it may have in them , however it may entangle and desile them ; if we endeavour sincerely the discovery of this evil , and therein set our selves constantly unto the mortification of our corrupt affections by all due means , there is not in their disorder any argument to prove the dominion of sin in us . our affections , as they are corrupt , are the proper objects of the great duty of mortification ; which the apostle therefore calls our members that are on the earth , col. iij. 5. this is a safe anchor for the soul in this storm . if it live in a sincere endeavour after the mortification of every discoverable corruption , and disorder in the affections , it is secure from the dominion of sin. but as for such , as are negligent in searching after the state of their souls , as unto the inclinations and engagement of their affections , who approve of themselves in their greatest irregularities , resolvedly indulge themselves in every way of sin to gratifie their sensual affections , they must provide themselves of pleas for their vindication ; i know them not . but the meaning of our present rule , will be farther manifest in what ensues . 3dly . it is a dangerous sign of the dominion of sin , when after a conviction of their necessity , it prevaileth unto a neglect of those ways and duties , which are peculiarly suited , directed and ordained unto its mortification and destruction . this may be cleared in some particulars . 1. mortification of sin , is the constant duty of all believers , of all who would not have sin have dominion over them . where mortification is sincere , there is no dominion of sin ; and where there is no mortification , there sin doth reign . 2. there are some graces and duties that are peculiarly suited and ordained unto this end , that by them and their agency , the work of mortification may be carried on constantly in our souls . what they are , or some of them , we shall see immediately . 3. when sin puts forth its power in any especial lust , or in a strong inclination unto any actual sin , then it is the duty of the soul to make diligent application of those graces and duties , which are specifical and proper unto its mortification . 4. when men have had a conviction of these duties , and have attended unto them according unto that conviction ; if sin prevail in them to a neglect or relinquishment of those duties , as unto their performance , or as unto their application unto the mortification of sin , it is a dangerous sign that sin hath dominion in them . and i distinguish between these things , namely , a neglect of such duties , as unto their performance and a neglect of the application of them unto the mortification of sin. for men may , on other accounts , continue the observance of them , or some of them , and yet not apply them unto this especial end. and so all external duties may be observed , when sin reigneth in triumph , 2 tim. iij. 5. the meaning of the assertion being stated , i shall now name some of those graces and duties , unto whose omission and neglect sin may prevail , as unto an application of them unto the mortification of any sin. the first is , the daily exercise of faith on christ as crucified . this is the great fundamental means of the mortification of sin in general , and which we ought to apply unto every particular instance of it . this the apostle discourseth at large , rom. vi . 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13. our old man , saith he , is crucified with christ , that the body of sin might be destroyed , that henceforth we should not serve sin. our old man , or the body of sin , is the power and reign of sin in us . these are to be destroyed ; that is , so mortified , that henceforth we should not serve sin ; that we should be delivered from the power and rule of it . this , saith the apostle , is done in christ : crucified with him . it is so meritoriously in his actual dying or being crucified for us ; it is so virtually , because of the certain provision that is made therein , for the mortification of all sin. but it is so actually by the exercise of faith on him as crucified , dead and buried , which is the means of the actual communication of the virtue of his death unto us for that end. herein are we said to be dead and buried with him , whereof baptism is the pledge . so by the cross of christ , the world is crucified unto us , and we are so to the world , gal. vi . 14. which is the substance of the mortification of all sin. there are several ways whereby the exercise of faith on christ crucified , is effectual unto this end. 1. looking unto him as such , will beget holy mourning in us , zech. xij . 10. they shall look on him whom they have pierced , and mourn . it is a promise of gospel times and gospel grace . a view of christ , as pierced , will cause mourning in them that have received the promise of the spirit of grace and supplication there mentioned . and this mourning is the foundation of mortification . it is that godly sorrow which works repentance unto salvation , not to be repented of , 2 cor. vij . 10. and mortification of sin is of the essence of repentance . the more believers are exercised in this view of christ , the more humble they are ; the more they are kept in that mourning frame , which is universally opposite unto all the interest of sin , and which keeps the soul watchful against all its attempts . sin never reigned in an humble mourning soul. 2. it is effectual unto the same end , by the way of a powerful motive , as that which calls and leads unto conformity to him . this is pressed by the apostle , rom. vi . 8 , 9 , 10 , 11. our conformity unto christ , as crucified and dead , consists in our being dead unto sin , and thereby overthrowing the reign of it in our mortal bodies . this conformity , saith he , we ought to reckon on as our duty ; reckon your selves dead unto sin , that is , that you ought so to be , in that conformity , which you ought to aim at unto christ crucified . can any spiritual eye behold christ dying for sin , and continue to live in sin ? shall we keep that alive in us , which he dy'd for , that it might not eternally destroy us ? can we behold him bleeding for our sins , and not endeavour to give them their deaths wound ? the efficacy of the exercise of faith herein unto the mortification of sin , is known unto all believers in experience . 3. faith herein gives us communion with him in his death , and unites the soul unto it , in its efficacy . hence we are said to be buried with him into death , and to be planted together in the likeness of his death , rom. vi . 4 , 5. our old man is crucified with him , v. 6. we have by faith communion with him in his death , unto the death of sin. this therefore is the first grace and duty which we ought to attend unto for the mortification of sin. but where sin hath that interest and power in the mind , as to take it off from this exercise of faith , to prevent or obstruct it , as it will do , so as that it will not , so as that it shall not dare to think or meditate on christ crucified , because of the inconsistency of such thoughts , with an indulgence unto any lust ; it is to be feared , that sin is in the throne . if it be thus with any ; if they have not yet made use of this way and means for the mortification of sin ; or if being convinced of it , they have been for any season driven or withheld from the exercise of faith herein , i have nothing to offer to free them from this evidence of the reign of sin , but only that they would speedily and carefully address themselves unto their duty herein . and if they prevail on themselves unto it , it will bring in its own evidence of their freedom . some , it may be , will say , that indeed they are unskilful in this word of righteousness , as some are , heb. v. 13. they know not how to make use of christ crucified unto this end ; nor , how to set themselves about it . other ways of mortification they can understand . the discipline and penances assigned by the papists unto this end , are sensible . so are our own vows and resolutions , with other duties that are prescribed ; but as for this way of deriving vertue from the death of christ unto the death of sin , they can understand nothing of it . i easily believe that some may say so , yea ought to say so , if they would speak their minds . for the spiritual wisdom of faith is required hereunto ; but all men have not faith. on the loss of this wisdom , the papists have invented another way to supply the whole exercise of faith herein . they will make crucifixes , images of christ crucified , then they will adore , embrace , mourn over , and expect great verue from them . without these images they know no way of addressing unto christ , for the communication of any virtue from his death or life . others may be at the same loss . but they may do well to consider the cause of it . for , 1. is it not from ignorance of the mystery of the gospel , and of the communication of supplies of spiritual things from christ thereby , of the efficacy of his life and death unto our sanctification and mortification of sin ? or , 2. is it not because indeed they have never been throughly distressed in their minds and consciences by the power of sin ; and so have never in good earnest looked for relief ? light general convictions either of the guilt or power of sin will drive none to christ. when their consciences are reduced unto real streights , and they know not what to do , they will learn better how to look unto him whom they have pierced . their condition , whoever they are , is dangerous , who find not a necessity every day of applying themselves by faith unto christ , for help and succour . or , 3. is it not because they have other reliefs to betake themselves unto ? such are there own promises and resolutions , which , for the most part , serve only to cheat and quiet conscience for an hour or a day , and then vanish into nothing . but whatever be the case of this neglect , those in whom it is , will pine away in their sins . for nothing but the death of christ for us , will be the death of sin in us . secondly , another duty necessary unto this end , is continual prayer , and this to be considered as unto its application , to the prevalency of any particular lust , wherein sin doth in a peculiar manner exert its power . this is the great ordinance of god for its mortification . for , 1. hereby we obtain spiritual aids and supplies of strength against it . we are not more necessarily and fervently to pray that sin may be pardoned , as to its guilt , than we are that it may be subdued , as to its power . he who is negligent in the latter , is never in good earnest in the former . the pressures and troubles which we receive from the power of sin , are as pungent on the mind , as those from its guilt are on the conscience . meer pardon of sin will never give peace unto a soul , though it can have none without it . it must be mortified also , or we can have no spiritual rest. now this is the work of prayer , namely , to seek and obtain such supplies of mortifying , sanctifying grace , as whereby the power of sin may be broken , its strength abated , its root withered , its life destroyed , and so the whole old man crucified . that which was the apostles request for the thessalonians , is the daily prayer of all believers for themselves , 1 thes. v. 23. 2. a constant attendance unto this duty in a due manner , will preserve the soul in such a frame , as wherein sin cannot habitually prevail in it . he that can live in sin , and abide in the ordinary duties of prayer , doth never once pray as he ought . formality , or some secret reserve or other , vitiates the whole . a truly gracious praying frame ( wherein we pray always ) is utterly inconsistent with the love of , or reserve for any sin . to pray well , is to pray always ; that is , to keep the heart always in that frame which is required in prayer : and where this is , sin can have no rule , no , nor quiet harbour in the soul. 3. it is the soul 's immediate conflict against the power of sin . sin , in it is formally considered as the soul's enemy , which fights against it . in prayer the soul sets it self to graple with it , to wound , kill and destroy . it is that whereby it applies all its spiritual engines unto its utter ruine ; herein it exerciseth a gracious abhorrency of it , a clear self-condemnation on the account of it , and engageth faith on all the promises of god , for its conquest and destruction . it is hence evident , that if sin hath prevailed in the mind , unto a negligence of this duty , either in general , or , as unto the effectual application of it , unto any especial case , where it exerts its power , it is an ill symptom of the dominion of sin in the soul. it is certain , that unmortified sin , sin indulged unto , will gradually work out all due regard unto this duty of prayer , and alienate the mind from it , either as unto the matter or manner of its performance . we see this exemplified every day in apostate professors . they have had a gift of prayer , and were constant in the exercise of it ; but the love of sin , and living in it hath devoured their gifts , and wholly taken off their minds from the duty it self , which is the proper character of hypocrites ; will he delight himself in the almighty ? will he always call upon god ? job xxvij . 10. he may do so for a season ; but falling under the power of sin , he will not continue so to do . now because sin useth great deceit herein , in a gradual progress for attaining its end , and thereby securing its dominion ; we may in a way of warning or caution , take notice of some of its steps , that the entrances of it may be opposed . for as the entrance of god's word giveth light , psal. cxix . 130. the first puttings forth of its power on the soul , gives spiritual light unto the mind , which is to be improved ; so the entrance of sin , the first actings of it on the mind , towards the neglect of this duty , brings a deceiving darkness with them , which is to be opposed . 1. it will produce in the mind an unreadiness unto this duty in its proper seasons . the heart should always rejoice in the approach of such seasons , because of the delight in god , which it hath in them . to rejoice and be glad in all our approaches unto god , is every way required of us , and therefore with the thoughts of and in the approach of such seasons , we ought to groan in our selves for such a preparedness of mind , as may render us meet for that converse with god , which we are called unto . but where sin begins to prevail , all things will be unready and out of order . strange tergiversations will rise in the mind , either as unto the duty it self , or as unto the manner of its performance . customariness and formality are the principles which act themselves in this case . the body seems to carry the mind to the duty whether it will or no , rather than the mind to lead the body in its part of it : and it will employ it self in any thing , rather than in the work and duty that lies before it . herein then lies a great part of our wisdom , in obviating the power of sin in us . let us keep our hearts continually in a gracious disposition and readiness for this duty , in all its proper seasons . if you lose this ground , you will yet go more backwards continually . know therefore , that there is no more effectual preservative of the soul from the power of sin , than a gracious readiness for , and disposition unto this duty in private and publick , according to its proper seasons . 2. in its progress , unto unreadiness it will add unwillingness ; for the mind prepossessed by sin , finds it directly contrary unto its present interest , disposition and inclination . there is nothing in it but what troubles and disquiets them ; as he said of the prophet , who was not willing to hear him any more , it speaks not good but evil of them continually . hence a secret unwillingness prevails in the mind , and an aversation from a serious engagement in it . and the attendance of such persons to it , is as if they were under a force , in a compliance with custom and convictions . 3. sin will at length prevail unto a total neglect of this duty : this is an observation confirmed by long experience . if prayer do not constantly endeavour the ruine of sin , sin will ruine prayer ; and utterly alienate the soul from it . this is the way of backsliders in heart ; as they grow in sin , they decay in prayer , until they are weary of it , and utterly relinquish it . so they speak , mal. i. 13. behold what a weariness it is , and ye have snuffed at it . they look on it as a task , as a burthen , and are weary in attending unto it . now when i place this as an effect of the prevalency of sin ; namely , a relinquishment of the duty of prayer ; i do not intend that persons do wholly and absolutely , or as to all ways of it , publick and private , and all seasons or occasions of it , give it over utterly . few arise to that profligacy in sin , unto such desperate resolutions against god. it may be they will still attend unto the stated seasons of prayer , in families or publick assemblies , at least drawing near to god with their lips ; and they will on surprizals and dangers personally cry unto god , as the scripture every where testifieth of them . but this only i intend ; namely , that they will no more sincerely , immediately , and directly apply prayer to the mortification and ruine of that lust or corruption , wherein sin puts forth its power and rule in them : and where it is so , it seems to have the dominion . of such an one , saith the psalmist , he hath left off to be wise and to do good ; he setteth himself in a way that is not good , he aborreth not evil , psal. xxxvi . 3 , 4. but such a relinquishment of this duty , as unto the end mentioned , as is habitual , and renders the soul secure under it , is intended . for there may , through the power of temptation , be a prevalency of this evil in believers for a season . so god complains of his people , isa. xliij . 22. thou hast not called upon me , o jacob , but hast been weary of me , o israel ; that is , comparatively , as unto the fervency and sincerity of the duty required of them . now , when it is thus with believers for a season , through the power of sin and temptation ; ( 1. ) they do not approve of themselves therein . they will ever and anon call things to consideration , and say , it is not with us as it should be , or as it was in former days ; this thing is not good that we do ; nor will it be peace in the latter end. ( 2. ) they will have secret resolutions of shaking themselves out of the dust of this evil state ; they say in themselves , we will go and return unto our first husband ; for , then it was better with us than now ; as the church did , hos. ij . 7. ( 3. ) every thing that peculiarly befals them in a way of mercy or affliction , they look on as calls from god , to deliver and recover them from their backsliding frame . ( 4. ) they will receive in the warnings which are given them by the word preached , especially , if their particular case be touched on , or laid open . ( 5. ) they will have no quiet , rest , nor self-approbation , until they come thoroughly off unto an healing and recovery ; such as that described , hos. xiv . 1 , 2 , 3 , 4. thus it may be with some over whom sin hath not the dominion ; yet ought the first entrance of it to be diligently watched against , as that which tends unto the danger and ruine of the soul. thirdly , constant self-abasement , condemnation and abhorrency , is another duty that is directly opposed unto the interest and rule of sin in the soul. no frame of mind is a better antidote against the poison of sin ; he that walketh humbly ▪ walketh surely . god hath a continual regard unto mourners , those that are of a broken heart and a contrite spirit . it is the soil where all grace will thrive and flourish . a constant due sense of sin as sin , of our interest therein by nature , and in the course of our lives , with a continual afflictive remembrance of some such instances of it , as have had peculiar aggravations issuing in a gracious self-abasement , is the soul 's best posture in watching against all the deceits and incursions of sin. and this is a duty which we ought with all diligence to attend unto . to keep our souls in a constant frame of mourning and self-abasement , is the most necessary part of our wisdom , with reference unto all the ends of the life of god : and it is so far from having any inconsistency with those consolations and joys , which the gospel tenders unto us in believing , as that it is the only way to let them into the soul in a due manner . it is such mourners , and those alone , unto whom evangelical comforts are administred , isa. lvij . 18. one of the first things that sin doth when it aims at dominion , is the destruction of this frame of mind ; and when it actually hath the rule , it will not suffer it to enter : it makes men careless and regardless of this matter , yea , bold , presumptuous and fearless : it will obstruct all the entrances into the mind of such self-reflections and considerations , as lead unto this frame : it will represent them either as needless or unseasonable ; or make the mind afraid of them , as things which tend unto its disquietment and disturbance , without any advantage . if it prevail herein , it makes way for the security of its own dominion . nothing is more watched against than a proud , regardless , senseless , secure frame of heart , by them who are under the rule of grace . fourthly , a reserve for any one known sin , against the light and efficacy of convictions , is an argument of the dominion of sin . so was it in the case of naaman ; he would do all other things , but put in an exception for that , wherein his honour and profit did depend . where there is sincerity in convictions , it extends it self unto all sins : for it is of sin as sin , and so of every known sin equally , that hath the nature of sin in it . and to be true to convictions is the life of sincerity . if men can make a choice of what they will except , and reserve , notwithstanding , their being convinced of its evil , it is from the ruling power of sin . pleas in the mind , in the behalf of any sin ; that is , for a continuance in it , prevalent thereunto , ruines all sincerity . it may be , the pretence is , that it is but a little one , of no great moment , and that which shall be compensated with other duties of obedience ; or , it shall be retained only until a fitter season for its relinquishment ; or , men may be blinded after conviction to dispute again , whether what they would abide in be sinful or no , as is the case frequently with respect unto covetousness , pride and conformity to the world ; it is a dreadful effect of the ruling power of sin. whatever impeacheth the universality of obedience in one thing , overthrows its sincerity in all things . fifthly , hardness of heart , so frequently mentioned and complained of in the scripture , is another evidence of the dominion of sin. but because there are various degrees also hereof , they must be considered , that we may judge aright what of it is an evidence of that dominion , and what may be consistent with the rule of grace : for it is that mysterious evil whereof the best men do most complain ; and whereof the worst have no sense at all . chap. iv. hardness of heart spoken to , as an eminent sign of sin 's dominion , and is shewed , that it ought to be considered as total or partial . hardness of heart , is either total and absolute ; or , partial and comparative only . total hardness , is either natural and universal ; or , judiciary in some particular individuals . natural hardness , is the blindness or obstinacy of the heart in sin , by nature , which is not to be cured by the use or application of any outward means . hardness and impenitent heart , rom. ij . 5. this is that heart of stone , which god promises in the covenant to take away , by the efficacy of his almighty grace , ezek. xxxvi . 26. where this hardness abides uncured , unremoved , there sin is absolutely in the throne ; this therefore we do not enquire about . judiciary hardness , is either immediately from god ; or , it is by the devil , through his permission . in the first way , god is said frequently to harden the hearts of men in their sins , and unto their ruine , as he did with pharaoh ; and he doth it in general two ways , ( 1. ) by with-holding from them those supplies of light , wisdom and understanding , without which they cannot understand their condition , see their danger , nor avoid their ruine . ( 2. ) by with-holding the efficacy of the means which they enjoy for their conviction and repentance ; yea , and giving them an efficacy unto their obduration , isa. vi . 9 , 10. and concerning this divine induration , we may observe , ( 1. ) that it is the severest of divine punishments in this world ; ( 2. ) that therefore it is not executed , but towards those that are habitually wicked , and so do , of choice , harden themselves in their sins , rom. i. 26 , 28. ( 3. ) for the most part it respects some especial times and seasons , wherein are the turning points for eternity . ( 4. ) that the condition of those so hardned is remediless , and their wounds uncurable . where any are thus hardned , there is no question about the dominion of sin. such an heart is its throne , its proper seat next to hell. there is a judiciary hardness , which sathan , through god's permission , brings on men , 2 cor. iv . 4. and there are many ways whereby he doth effect it , not here to be insisted on . but there is an hardness of heart , that is indeed but partial and comparative , whatever appearance it may make of that which is total and absolute , where the enquiry ariseth , whether it be an evidence of the dominion of sin or no. there is an hardness of heart , which is known and lamented in them in whom it is . hereof the church complains , isa. lxiij . 17. o lord , why hast thou hardened our heart from thy fear ? or suffered it so to be ; not healing , not recovering our hardness . and there are sundry things which concurr in this kind of hardness of heart . as , 1. want of readiness to receive divine impressions from the word of god. when the heart is soft and tender , it is also humble and contrite , and ready to tremble at the word of god. so it is said of josia , that his heart was tender , and he humbled himself before the lord , when he heard his word , 2 kings xxij . 18 , 19. this may be wanting in some in a great measure , and they may be sensible of it . they may find in themselves a great unreadiness to comply with divine warnings , reproofs , calls . they are not affected with the word preached , but sometimes complain that they sit under it like stocks and stones . they have not an experience of its power , and are cast into the mould of it . hereon they apprehend that their hearts are hardned from the fear of god , as the church complains . there is indeed no better frame of heart to be attained in this life , then that , whereby it is to the word , as the wax to the seal , fit and ready to receive impressions from it . a frame that is tender to receive the communications of the word in all their variety , whether for reproof , instruction or consolation ; and the want hereof , is a culpable hardness of heart . 2. there belongs unto it an affectedness with the guilt of sin , as unto the sorrow and repentance that it doth require . there is none in whom there is any spark of saving grace , but hath a gracious sorrow for sin , in some degree or other ; but there is a proportion required between sin and sorrow . great sins require great sorrows ; as peter on his great sin , wept bitterly . and all , especial aggravations of sin , require an especial sense of them . this the soul finds not in it self . it bears the thoughts of sin , and the rebukes of conscience , without any great concussion or remorse . it can pass over the charge of sin , without relenting , mourning , dissolving in sighs and tears ; and it cannot but say sometimes thereon , that its heart is like the adamant or the flint in the rock ; this makes many fear , that they are under the dominion of sin ; and they fear it the more , because that fear doth not affect and humble them as it ought . and it must be granted , that all unaffectedness with sin , all want of humiliation and godly sorrow upon it , is from an undue hardness of heart . and they , who are not affected with it , have great reason to be jealous over themselves , as even unto their spiritual state and condition . 3. of the same kind in its measure , is unaffectedness with the sins of others , among whom we live , or in whom we are concerned . to mourn for the sins of others , is a duty highly approved of god ; ezek. ix . it argues the effectual working of many graces , as zeal for the glory of god , compassion for the souls of men , love to the glory and interest of christ in the world. the want hereof is from hardness of heart , and it is that which abounds among us . some find not themselves at all concerned herein , some make pretences why they need not so be , or , that it is not their duty ; what is it unto them how wicked the world is , it shall answer for its own sins . nor are they moved when it comes nearer them . if their children come to losses , ruine , poverty , then they are affected indeed . but so long as they flourish in the world , be they apostates from profession , be they enemies to christ , do they avowedly belong unto the world , and walk in the ways of it ; they are not much concerned , especially if they are not scandalously profligate . but this also is from hardness of heart , which will be bewail'd , where grace is vigilant and active . 4. want of a due sense of indications of divine displeasure , is another instance of this hardness of heart . god doth oft-times give signs and tokens hereof ; whether as unto the publick state of the church in the world , or , as unto our own persons , in afflictions and chastisements . in the seasons hereof , he expects that our hearts should be soft and tender , ready to receive impressions of his anger , and pliable therein unto his mind and will. there are none whom at such a time he doth more abhorr , than those who are stout-hearted , little regarding him or the operation of his hands . this in some measure may be in believers ; and they may be sensible of it , to their sorrow and humilition . these things , and many more of the like nature , proceed from hardness of heart , or the remainder of our hardness by nature , and are great promoters of the interest of sin in us . but where any persons are sensible of this frame , where they are humbled for it , where they mourn under and cry out for its removal , it is so far from being an evidence of the dominion of sin over them , in whom it is , that it is an eminent sign of the contrary ; namely , that the ruling power of sin is certainly broken and destroyed in the soul. but there are other instances of hardness of heart , which have much more difficulty in them , and which are hardly reconcilable unto the rule of grace . i shall mention some of them . 1. security and senseless under the guilt of great actual sins . i do not say this is or can at any time be absolute in any believer . but such it may be , as whereon men may go on at their old pace of duties and profession , though without any peculiar humiliation , albeit they are under the provoking guilt of some known sin , with its aggravations . it will recurr upon their minds and conscience , ( unless it be seared ) will treat with them about it . but they pass it over , as that which they had rather forget , and wear out of their minds , then bring things unto their proper issue by particular repentance . so it seems to have been with david after his sin with bathsheba . i doubt not but that before the message of god to him by nathan , he had unpleasing thoughts of what he had done . but there is not the least footsteps in the story , or any of his prayers , that he laid it seriously to heart , and was humbled for it before . this was a great hardness of heart , and we know how difficult his recovery from it was . he was saved but as through fire . and where it is so with any one , that hath been overtaken with any great sin , as drunkenness or other folly , that he strives to wear it out , to pass it over , to forget it , or give himself countenance from any reasoning or consideration against the especial sense of it , and humiliation for it ; he can , during that state and frame , have no solid evidence , that sin hath not the dominion in him . and let such sinners be warned , who have so passed over former sins , until they have utterly lost all sense of them , or are under such a frame at present ; that they recal things to another account , and suffer no such sin to pass without a peculiar humiliation , or whatever be the final issue of things with them , they can have no solid ground of spiritual peace in this world. 2. there is such a dangerous hardness of heart , where the guilt of one sin makes not the soul watchful against another of another sort . where-ever the heart is tender , upon a surprizal into sin , it will not only watch against the returns thereof , or relapses into it , but will be made diligent , heedful and careful against all other sins whatever . so is it with all that walk humbly under a sense of sin . but when men in such a state are careless , bold and negligent , so as that if they repeat not the same sin , they are easily hurried into others . thus was it with asa ; he was wroth with the prophet that came unto him with a divine message , and smote him , and cast him in prison , for he was in a rage , 2 chron. xvi . 10. a man would think that when he was recovered out of this distemper , it might have made him humble and watchful against other sins : but it was not so ; for , it is added , that he oppressed some of the people at the same time ; and he rested not there , but in his disease he sought not to the lord , but unto physicians ; unto persecution he added oppression , and unto that unbelief . v. 12. yet notwithstanding all this , the heart of asa was perfect with the lord all his days , 1 kings xv . 14. that is , he had a prevalent sincerity in him notwithstanding these miscarriages . but he was doubtless under the power of great hardness of heart . so is it with others in the like cases , when one sin makes them not careful and watchful against another . as when men have stained themselves with intemperance of life , they may fall into excess of passion in their families and relations ; or into a neglect of duty , or take any other crooked steps in their walk . this argues a great prevalency of sin in the soul , although as we see in the example of asa , it is not an infallible evidence of its dominion ; yet of that nature it is , wherewith divine peace and consolation are inconsistent . 3. when men fall into such unspiritual frames , such deadness and decays , as from which they are not recoverable by the ordinary means of grace ; it is a certain evidence of hardness of heart , and the prevalency of sin therein . it is so , whether this be the fault of churches or of perticular persons ? the preaching of the word , is the especial divine ordinance for the healing and recovery of backsliders in heart or life . where this will not effect it in any , but they will go on frowardly in the ways of their own hearts , unless god take some extraordinary course with them , they are on the brink of ruine , and live on sovereign grace alone . thus was it with david . after his great sin , there is no doubt but he attended unto all ordinances of divine worship , which are the ordinary means of the preservation and recovery of sinners from their backslidings . howbeit they had not this effect upon him ; he lived impenitently in his sin , until god was pleased to use extraordinary means in the especial message of nathan , and the death of his child , for his awakening and recovery . and thus god will deal sometimes with churches and persons . where ordinary means for their recovery will not effect it , he will by sovereign grace , and it may be by a concurrence of extraordinary providence , heal , revive and save them . so he promiseth to do , isa. lvij . 16 , 17 , 18 , 19. but where this is trusted unto , in the neglect of the ordinary means of healing , seeing there is no direct promise of it , but it is a case reserved unto absolute soveraignty , the end may be bitterness and sorrow . and let them take heed who are under this frame : for although god may deliver them , yet it will be by terrible things ; as psal. lxv . 5. such terrible things as wherein he will take vengeance of their inventions , psal. xcix . 8. though he do forgive them : so david affirms of himself , that god in his dealing with him , had broken all his bones , psal. li. 8. i fear this is the present case of many churches and professors at this day . it is evident that they are fallen under many spiritual decays . neither have the ordinary means of grace , repentance and humiliation , though backed with various providential warnings , been efficacious to their recovery . it is greatly to be feared that god will use some severe dispensation in terrible things towards them for their awakning ; or , which is more dreadful , withdraw his presence from them . 4. of the same nature it is , and argues no small power of this evil , when men satisfie and please themselves in an unmortified , unfruitful profession ; a severe symptom of the dominion of sin. and there are three things that manifest the consistency of such a profession , with hardness of heart ; or , are fruits of it therein . 1. a neglect of the principal duties of it . such are mortification in themselves , and usefulness or fruitfulness towards others . a deficiency and neglect in these things , are evident amongst many that profess religion . it doth not appear that in any thing they seriously endeavour the mortification of their lusts , their pride , their passion , their love of the world , their inordinate desires and sensual appetites . they either indulge unto them all , or , at least , they maintain not a constant conflict against them . and , as unto usefulness in the fruits of righteousness , which are to the praise of god by jesus christ , or those good works , which are the evidence of a living faith , they are openly barren in them . now , whereas these are the principal dictates of that religion which they do profess , their neglect of them , their deficiency in them proceeds from an hardness of heart , over-powering their light and convictions . and what shall long , in such a case , stop sins out of the throne ? self-pleasing and satisfaction in such a profession , argues a very dangerous state and habit of mind . sin may have a full dominion under such a profession . 2. the admission of an habitual formality into the performance of religious duties , is of the same nature . in some the power of sin ( as we observed before ) prevails unto the neglect and omission of such duties . others continue the observation , but are so formal and lifeless in them , so careless , as unto the exerting or exercise of grace in them , as gives an uncontroulable evidence of the power of sin , and a spiritual senselesness of heart . there is nothing that the scripture doth more frequently and severely condemn , nor give as a character of hypocrites , than a diligent attendance unto a multiplication of duties , whilst the heart is not spiritually engaged in them . for this cause the lord christ threatned the utter rejection of the luke-warm church of laodicea . and god pronounceth a most severe sentence against all that are guilty of it , isa. xxix . 13 , 14. yet thus it may be with many , and that thus it hath been with them , many do manifest by their open apostacy , which is the common event of this frame and course long continued in ; for some in the daily performance of religious duties for a season , do exercise and preserve their gifts , but there being no exercise of grace in them , after a while those gifts also do wither and decay . they are under the power of the evil whereof we treat , namely , an hard and senseless heart , that can approve of themselves in such a lifeless , heartless profession of religion and performance of the duties thereof . 3. when men grow senseless under the dispensation of the word , and do not at all profit by it . the general ends for preaching the word unto believers are ( 1. ) the encrease of spiritual light , knowledge and understanding in them . ( 2. ) the growth of grace enabling to obedience . ( 3. ) holy excitation of grace by impressions of its power in the communication of the mind , will , love and grace of god unto our souls , which is attended with ( 4. ) an impression on the affections , renewing and making them more holy and heavenly continually ; with ( 5. ) direction and administration of spiritual strength against temptations and corruptions ; and ( 6. ) fruitfulness in the works and duties of obedience . where men can abide under the dispensation of the word , without any of these effects on their minds , consciences or lives ; they are greatly hardened by the deceitfulness of sin ; as heb. iij. 12 , 13. this case is stated . now whether this be , 1. from that carelesness and security which is grown on all sorts of persons , against which god doth justly express his indignation , by with-holding the power and efficacy of his word , in its administration from them : or , 2. from an encrease of an unsanctified light and gifts , which fill men with high thoughts of themselves , and keep them off from that humble frame which alone is teachable : or , 3. from a loss of all due reverence unto the ministry , as god's ordinance for all the ends of the word , with a secret fortification of conscience by prejudices against its power , from the suggestions of sathan : or , 4. from the love of sin , which the heart would shelter and secure from the efficacy of the word ; or from what other cause soever it be , it proceeds from a dangerous hardness of heart , from the power of sin. where this is the state of the minds of men , where this hardness is thus prevalent in them , i do not , no man can give them assurance that sin hath not the dominion in them . but because all these things are capable of various degrees , it may not be concluded absolutely from any or all of them in any degree , that so it is . but this we may safely conclude , ( 1. ) that it is impossible for any man in whom this evil frame is found in any degree , and not sincerely endeavoured against , to keep any true solid peace with god , or in his own soul ; what seems to be so in him is but a ruinous security . ( 2. ) that this is the high road unto final obduration and impenitency ; and therefore , ( 3. ) it is the present duty of those who have any care of their souls , to shake themselves out of this dust , and not to give themselves any rest , until they are entered into the paths of recovery . the calls of god for a return unto such backsliders in heart are multiplied , the reasons for it and motives unto it are innumerable ; this ought never to depart from their minds , that without it they shall eternally perish , and know not how soon they may be overtaken with that destruction . thus far have we proceeded in the enquiry , whether sin hath the dominion in us or no ? there are on the other side many evidences of the rule of grace , sufficient to discard the pleas and pretences of sin unto the throne : but the consideration of them is not my present design ; i have only examined the pleas of sin , which render the enquiry difficult and the case dubious . and they arise all from the actings of sin in us , as it fights against the soul , which is its proper and constant work , 1 pet. ij . 11 , 12. it doth so against the design of the law , which is to live to god ; against the order and peace of it , which it disturbs ; and against its eternal blessedness , which it would deprive it of . the examination of the pretences insisted on , may be of some use to them that are sincere . but on the other hand , there are uncontroulable evidences of the dominion of sin in men , some whereof i shall mention , and only mention , because they need neither proof nor illustration . ( 1. ) it is so where sin hath possessed the will. and it hath possessed the will , when there are no restraints from sinning taken from its nature but its consequents only . ( 2. ) when men proclaim their sins , and hide them not ; when they boast in in them , and of them , as it is with multitudes ; or , ( 3. ) approve of themselves in any known sin , without renewed repentance ; as drunkenness , uncleanness , swearing and the like : or , ( 4. ) live in the neglect of religious duties in their clossets and families ; whence all their publick attendance unto them is but hypocrisy : or , ( 5. ) have an enmity to true holiness , and the power of godliness : or , ( 6. ) are visible apostates from profession , especially if they add , as is usual , persecution to their apostacy : or , ( 7. ) are ignorant of the sanctifying principles of the gospel and christian religion : or , ( 8. ) are dispisers of the means of conversion : or , ( 9. ) live in security under open providential warnings and calls to repentance : or , ( 10. ) are enemies in their minds unto the true interest of christ in the world. where these things and the like are found , there is no question what it is that hath dominion , and bears rule in the minds of men. this all men may easily know , as the apostle declares , rom. vi . 16. chap. iii. the third enquiry handled , viz. what is the assurance given us , and what are the grounds thereof , that sin shall not have dominion over us ? the ground of this assurance is , that we are not under the law but grace . the force of this reason shewed , viz. how the law doth not destroy the dominion of sin , and how grace dethrowns sin and gives dominion over it . and thus much hath been spoken unto the second thing proposed at the entrance of this discourse ; namely , an enquiry , whether sin have the dominion in any of us or no ? i proceed unto that which offers it self from the words in the third place ; what is the assurance given us , and what are the grounds of it , that sin shall not have dominion over us ; which lies in this , that we are not under the law , but under grace . where men are engaged in a constant conflict against sin , where they look upon it , and judge it their chiefest enemy , which contends with them for their souls , and their eternal ruine ; where they have experience of its power and deceit , and , through the efficacy of them , have been often shaken in their peace and comfort ; where they have been ready to despond , and say , they shall one day perish under their powers : it is a gospel word , a word of good tidings that gives them assurance , that it shall never have dominion over them . the ground of this assurance is , that believers are not under the law , but under grace . and the force of this reason we may manifest in some few instances . 1. the law giveth no strength against sin unto them that are under it ; but grace doth . sin will neither be cast nor kept out of its throne , but by a spiritual power , and strength in the soul , to oppose , conquer and dethrown it . where it is not conquered it will reign ; and conquered it will not be , without a mighty prevailing power : this the law will not , cannot give . the law is taken two ways . ( 1. ) for the whole revelation of the mind and will of god in the old testament . in this sence it had grace in it , and so did give both life , and 〈◊〉 , and strength against sin , as the psalmist declares , psal. xix . 7 , 8 , 9. in that sence it contained not only the law of precepts , but the promise also , and the covenant which was the means of conveying spiritual life and strength unto the church , in this sence it is not here spoken of ; nor is any where opposed unto grace . ( 2. ) for the covenant rule of perfect obedience , do this and live . in this sence men are said to be under it in opposition unto being under grace . they are under its power , rule , conditions and authority as a covenant . and in this sence all men are under it , who are not enstated in the new covenant through faith in christ jesus , who sets up in them and over them the rule of grace . for all men must be one way or other under the rule of god ; and he rules only by the law , or by grace : and none can be under both at the same time . in this sence the law was never ordained of god , to convey grace or spiritual strength unto the souls of men : had it been so , the promise and the gospel had been needless . if there had been a law given which could have given life , verily righteousness should have been by the law , gal. iij. 21. if it could have given life or strength , it would have produced righteousness , we should have been justified by it . it discovers sin and condemns it , but gives no strength to oppose it . it is not god's ordinance for the dethrowning of sin , nor for the destruction of its dominion . this law falls under a double consideration ; but in neither of them was designed to give power or strength against sin. 1. as it was given unto mankind in the state of innocency . and it did then absolutely and exactly declare the whole duty of man , whatever god in his wisdom and holiness did require of us . it was god's ruling of men according to the principle of the righteousness wherein he was created . but it gave no new aids against sin ; nor was there any need that so it should do . it was not the ordinance of god to administer new or more grace unto man , but to rule and govern him according to what he had perceived . and this it continueth to do for ever . it claims and continues a rule over all men , according to what they had , and what they have . but it never had power to barr the entrance of sin , or to cast it out when it is once enthroned . 2dly . as it was renewed and enjoined unto the church of israel on mount sinai , and with them unto all that would join themselves unto the lord out of the nations of the world. yet neither was it then , nor as such , designed unto any such end , as to destroy or dethrone sin , by an administration of spiritual strength and grace . it had some new ends given then unto it , which it had not in its original constitution . the principal whereof was to drive men to the promise and christ therein . and this it doth by all the acts and powers of it on the souls of men. as it discovers sin , as it irritates and provokes it by its severity , as it judgeth and condemneth it , as it denounceth a curse on sinners , it drives unto this end. for this was added of grace in the renovation of it ; this new end was given unto it ; in it self it hath nothing to do with sinners , but to judge , curse , and condemn them . there is therefore no help to be expected against the dominion of sin from the law. it was never ordained of god unto that end ; nor doth it contain , nor is it communicative of the grace necessary unto that end , rom. viij . 3. wherefore those who are under the law , are under the dominion of sin. the law is holy , but it cannot make them holy , who have made themselves unholy : it is just , but it cannot make them so ; it cannot justify them whom it doth condemn : it is good , but can do them no good , as unto their deliverance from the power of sin ; god hath not appointed it unto that end. sin will never be dethroned by it ; it will not give place unto the law ; neither in its title , nor its power . those who are under the law ; will at some seasons endeavour to shake off the yoke of sin , and resolve to be no longer under its power . as , 1. when the law presseth on their consciences , perplexing and disquieting of them . the commandment comes home unto them , sin reviveth and they die , rom , vij . 9 , 10. that is , it gives power to sin to slay the hopes of the sinner , and to distress him with the apprehension of guilt and death . for the strength of sin is the law , 1 cor. xv . 56. the power it hath to disquiet and condemn sinners , is in and by the law. when it is thus with sinners , when the law presseth them with a sense of the guilt of sin , and deprives them of all rest and peace in their minds ; they will resolve to cast off the yoke of sin , to relinquish its service , that they may be freed from the urgency of the law on their consciences . and they will endeavour it in some instances of duty , and abstinence from sin. 2. they will do the same under surprizals with sickness , pain , dangers , or death it self . then they will cry , and pray , and promise to reform , and set about it , as they suppose , in good earnest . this case is fully exemplified , psal. lxxviij . 33 , 34 , 35 , 36 , 37. and it is manifest in daily experience amongst multitudes . there are few who are so seared and profligate , but at such seasons they will think of returning to god , of relinquishing the service of sin , and vindicating themselves from under its dominion . and in some it worketh a lasting change , though no real conversion doth ensue . but with the most , this goodness is as the morning cloud , and as the early dew , so passeth it away . 3. the same effect is produced in many by the preaching of the word . some arrow of conviction is fastened in their minds , whereon their former ways displease them ; and they judge it is better for them to change the course of their lives , and to relinquish the service of sin : these resolutions for the most part abide with them , according to the society which they have or fall into . good society may much help them in their resolves for a time ; when by that which is evil and corrupt they are presently extinguished . 4. sometimes merciful , endearing providences will have the same effect on the minds of men , not obdurate in sin. such are deliverances from imminent dangers , sparing the lives of near relations and the like . in such seasons men under the law will attend unto their convictions , and endeavour for a while to shake off the yoke of sin. they will attend unto what the law saith , under whose power they are , and endeavour a compliance therewith ; many duties shall be performed , and many evils abstained from , in order to the quitting themselves of sin 's dominion . but alas the law cannot enable them hereunto : it cannot give them life and strength to go through with what their convictions press them unto ; therefore , after a while , they begin to faint and wax weary in their progress , and at length give quite over . it may be they may break off from some great sins in particular ; but shake off the whole dominion ●f sin they cannot . it is otherwise with them that are under grace . sin shall not have dominion over them ; strength shall be administred unto them to dethrone it . grace is a word of various acceptations in the scripture . as we are here said to be under it , and as it is opposed unto the law , it is used or taken for the gospel , as it is the instrument of god for the communication of himself , and his grace by jesus christ unto those that do believe , with that state of acceptation with himself , which they are brought into thereby , rom. v. 1 , 2. wherefore to be under grace , is to have an interest in the gospel covenant and state , with a right unto all the privileges and benefits thereof , to be brought under the administration of grace by jesus christ , to be a true believer . but the enquiry hereon is , how it follows from hence , that sin shall not have dominion over us ; that sin cannot extend its territories and rule into that state ; and in what sence this is affirmed ? 1. is it that there shall be no sin in them any more ? even this is true in some sence . sin , as unto its condemning power , hath no place in this state , rom. viij . 1. all the sins of them that believe are expiated or done away , as to the guilt of them in the blood of christ , heb. i. 2. 1 joh. i. 7. this branch of the dominion of sin , which consists in its condemning power , is utterly cast out of this state . but sin , as unto its being and operation doth still continue in believers , whilst they are in this world : they are all sensible of it . those who deceive themselves with a contrary apprehension , are most of all under the power of it , 1 joh. i. 8. wherefore to be freed from the dominion of sin , is not to be freed absolutely from all sin ; so as that it should in no sence abide in us any more . this is not to be under grace , but to be in glory . 2. is it that sin , though it abides , yet it shall not fight nor contend for dominion in us ? that this is otherwise , we have before declared ; scripture and the universal experience of all that believe , do testifie the contrary : so doth the assurance here given us , that it shall not obtain that dominion . for if it did not contend for it , there could be no grace in this promise . there is none in deliverance from that whereof we are in no danger . but the assurance here given is built on other considerations ; whereof the first is , that the gospel is the means ordained , and instrument used by god for the communication of spiritual strength unto them that believe , for the dethroning of sin. it is the power of god unto salvation , rom. i. 16. that whereby and wherein he puts forth his power unto that end . and sin must be really dethroned by the powerful acting of grace in us , and that in a way of duty in our selves . we are absolved , quitted , freed from the rule of sin , as unto its pretended right and title , by the promise of the gospel . for thereby are we freed and discharged from the rule of the law , wherein all the title of sin unto dominion is founded . for the strength of sin is the law. but we are freed from it , as unto its internal power , and exercise of its dominion , by internal spiritual grace and strength in its due exercise . now this is communicated by the gospel ; it gives life and power , with such continual supplies of grace , as are able to dethrone sin , and for ever to prohibit its return . this then is the present case supposed ▪ and determined by the apostle . you that are believers , are all of you conflicting with sin. you find it always restless and disquieting , sometimes strong and powerful . when it is in conjunction with any urgent temptation , you are affraid it will utterly prevail over you to the ruine of your souls . hence you are wearied with it , groan under it , and cry out for deliverance from it . all these things the apostle at large insists on in this and the next chapter . but now , saith he , be of good comfort . notwithstanding all these things , and all your fears upon them , sin shall not prevail , it shall not have the dominion , it shall never ruine your souls . but what ground have we for this hope ? what assurance of this success ? this you have , saith the apostle , you are not under the law , but under grace ; or , the rule of the grace of god in christ jesus , administred in the gospel . but how doth this give relief ? why it is the ordinance , the instrument of god which he will use unto this end , namely the communication of such supplies of grace and spiritual strength , as shall eternally defeat the dominion of sin. this is one principal difference between the law and the gospel , and was everso esteemed in the church of god , until all communication of efficacious grace began to be called in question . the law guides , directs , commands all things that are against the interest and rule of sin. it judgeth and condemneth both the things that promote it , and the persons that do them : it frightens and terrifies the consciences of those who are under its dominion . but if you shall say unto it , what then shall we do ? this tyrant , this enemy , is too hard for us ▪ what aid and assistance against it will it afford unto us ? what power will it communicate unto its destruction ? here the law is utterly silent , or says , that nothing of this nature is committed unto it of god. nay , the strength it hath it gives unto sin for the condemnation of the sinner ; the strength of sin is the law. but the gospel , or the grace of it , is the means and instrument of god , for the communication of internal spiritual strength unto believers . by it do they receive supplies of the spirit , or aids of grace for the subduing of sin , and the destruction of its dominion . by it they may say , they can do all things through him that enables them . hereon then depends in the first place the assurance of the apostles assertion , that sin shall not have the dominion over us , because we are under grace . we are in such a state , as wherein we have supplies in readiness to defeat all the attempts of sin , for rule and dominion in us . but some may say hereon , they greatly fear they are not in this state ; for they do not find such supplies of spiritual strength and grace , as to give them a conquest over sin . they are still perplexed with it , and it is ready to invade the throne in their minds , if it be not already possessed of it . wherefore they fear least they are strangers from the grace of the gospel . in answer hereunto , the things ensuing are proposed . 1. remember what hath been declared concerning the dominion of sin. if it be not known what it is , and wherein it doth consist , as some may please themselves , whilst their condition is deplorable , as it is with the most ; so others may be perplexed in their minds without just cause . a clear destinction between the rebellion of sin and the dominion of sin , is a great advantage unto spiritual peace . 2. consider the ends for which aids of grace are granted and communicated by the gospel . now this is not , that sin may at once be utterly destroyed and consumed in us , that it should have no being , motion , or power in us any more . this work is reserved for glory in the full redemption of body and soul , which we here do but groan after . but it is given unto us for this end , that sin may be so crucified and mortified in us , that is , so gradually weakened and destroyed , as that it shall not ruine spiritual life in us , obstruct its necessary acting in duties , and prevalency against such sins as would disannul the covenant-relation between god and our souls . whilst we have supplies of it which are sufficient unto this end , although our conflict with sin doth continue , although we are perplexed by it , yet we are under grace , and sin shall have no more dominion over us . this is enough for us , that sin shall be gradually destroyed , and we shall have a sufficiency of grace in all occasions to prevent its ruling prevalency . 3. live in the faith of this sacred truth , and ever keep alive in your souls expectation of supplies of grace suitable thereunto . it is of the nature of true and saving faith , inseparable from it , to believe , that the gospel is the way of god's administration of grace for the ruine of sin. he that believes it not , believes not the gospel it self , which is the power of god unto salvation , rom. i. 16. if we live , and walk , and act as if we had nothing to trust unto but our selves , our own endeavours , our own resolutions , and that in our perplexities and surprizals , it is no wonder if we are not sensible of supplies of divine grace ; most probably we are under the law , and not under grace . this is the fundamental principle of the gospel state , that we live in expectation of continual communications of life , grace and strength from jesus christ , who is our life , and from whose fulness we receive , and grace for grace . we may therefore in this case continually expostulate with our souls , as david doth ; why go you mourning because of the oppression of the enemy ? why are you cast down , and why are you disquieted within us ? still hope in god , he is the health of my countenance ; we may be sensible of great oppression from the power of this enemy ; this may cause us to go mourning all the day long , and in some sence it ought so to do . howbeit we ought not hence to despond , or to be cast down from our duty or our comfort . still me may trust in god through christ , and live in continual expectation of such spiritual reliefs , as shall assuredly preserve us from the dominion of sin. this faith , hope , and expectation we are called unto by the gospel . and when they are not cherished , when they are not kept up unto a due exercise , all things will go backward in our spiritual condition . 4. make especial application unto the lord christ , unto whom the administration of all spiritual supplies is committed , for the communication of them unto you , according unto all especial occasions . hath sin got the advantage of a powerful temptation , so as that it seems to put hard for dominion in the soul , as it was with paul under the buffetings of sathan , when he had that answer from god upon his reiterated prayer , my grace is sufficient for thee , sin shall not have dominion over thee ? hath it by its deceitfulness brought the soul into a lifeless , senseless frame , makes it forgetful of duties , negligent in them , or without spiritual delight in their performance ? hath it almost habituated the soul unto careless and corrupt inclinations unto the love , of or conformity to the world ? doth it take advantage from our darkness and confusion under troubles , distresses or temptations ? on these and the like occasions it is required , that we make especial , fervent application unto the lord christ , for such supplies of grace as may be sufficient and efficacious to controul the power of sin in them all . this under the consideration of his office and authority unto this end , his grace and readiness from especial inducements , we are directed unto , heb. iv . 14 , 15 , 16. 5. remember always the way and method of the operations of divine grace , and spiritual aids . it is true in our first conversion to god , we are as it were surprized by a mighty act of sovereign grace , changing our hearts , renewing our minds , and quickening us with a principle of spiritual life . ordinarily many things are required of us in a way of duty in order thereunto . and many previous operations of grace in our minds in illumination , and the sense of sin do materially and passively dispose us thereunto , as wood when it is dried , is disposed to firing . but the work it self is performed by an immediate act of divine power , without any active co-operation on our parts . but this is not the law or rule of the communication or operation of actual grace , for the subduing of sin. it is given in a way of concurrence with us in the discharge of our duties , and when we are sedulous in them , we may be sure we shall not fail of divine assistance according to the established rule of the administration of gospel grace . if therefore we complain that we find not the aids mentioned , if at the same time we are not diligent in attendance unto all the duties , whereby sin may be mortified in us , we are exceedingly injurious to the grace of god. wherefore notwithstanding this objection , the truth stands firm , that sin shall not have dominion over us , because we are not under the law , but under grace ; because of the spiritual aids that are administred by grace , for its mortification and destruction . secondly , the law gives no liberty of any kind ; it gendreth unto bondage , and so cannot free us from any dominion , not that of sin. for this must be by liberty . but this we have also by the gospel . there is a two-fold liberty ; ( 1. ) of state and condition ; ( 2. ) of intern●● operation . and we have both by the gospel . the first consists in our deliverance from the law and its curse , with all things which claim a right against us by virtue thereof ; that is , sathan , death and hell. out of this state from whence we can never be delivered by the law , we are translated by grace into a state of glorious liberty . for , by it the son makes us free , and we receive the spirit of christ. now where the spirit of the lord is , there is liberty , 1 cor. iij. 17. this liberty christ proclaims in the gospel unto all that do believe , isa. lxi . 1. hereon they who hear and receive the joyful sound , are discharged from all debts , bonds , accounts , rights and titles , and are brought into a state of perfect freedom . in this state sin can lay no claim to dominion over any one soul. they are gone over into the kingdom of christ , and out from the power of sin , sathan and darkness . herein indeed lies the foundation of our assured freedom from the rule of sin. it cannot make an incursion on the kingdom of christ , so as to carry away any of its subjects into a state of sin and darkness again . and an interest in this state ought to be pleaded against all the attempts of sin , rom. vi . 1 , 2. there is nothing more to be detested , than that any one who is christ's freeman , and dead to the power of sin , should give place again unto any of its pretences to , or endeavours for rule . again , there is an internal liberty , which is the freedom of the mind , from the inward powerful chains of sin , with an ability to act all ●●e powers and faculties of the soul in a gracious manner . hereby is the power of sin in the soul destroyed . and this also is given us in the gospel . there is power administred in it to live unto god , and to walk in all his commandments . and this also gives evidence unto the truth of the apostles assertion . thirdly , the law doth not supply us with effectual motives and encouragements to endeavour the ruine of the dominion of sin in a way of duty , which must be done , or in the end it will prevail . it works only by fear and dread , with threatnings and terrors of destruction . for although it says also , do this and live , yet withal it discovers such an impossibility in our nature , to comply with its commands in the way and manner wherein it enjoins them , that the very promise of it becomes a matter of terror , as including the contrary sentence of death upon our failure in its commands . now these things enervate , weaken and discourage the soul in its conflict against sin : they give it no life , activity , chearfulness or courage in what they undertake . hence those who engage themselves into an opposition unto sin , or a relinquishment of its service , meerly on the motives of the law , do quickly faint and give over . we see it so with many every day . one day they will forsake all sin , their beloved sin , with the company and occasions enducing them thereunto . the law hath frighted them with divine vengeance . and sometimes they proceed so far in this resolution , they seem escaped the pollution of the world ; yet soon again they return to their former ways and follies , 2 pet. ij . 20 , 21 , 22. their goodness is as the morning cloud , and as the early dew so passeth it away . or if they do not return to wallow in the same mire of their former pollutions , they betake themselves to the shades of some superstitious observances ; as it is in the papacy . for they openly succeed into the room of the jews , who being ignorant of the righteousness of god , and not submitting thereunto , went about variously to establish their own righteousness , as the apostle speaks , rom. x. 3 , 4. for in that apostate church where men are wrought on by the terrors of the law to relinquish sin , and set themselves in opposition unto its power , finding themselves altogether unable to do it by the works of the law it self , which must be perfectly holy ; they betake themselves to a number of superstitious observances which they trust unto in the room of the law , with its commands and duties . but the law makes nothing perfect , nor are the motives it gives for the ruine of the interest of sin in us , able to bear us out , and carry us through that undertaking . but the motives and encouragements given by grace to endeavour the utter ruine of sin in a way of duty , are such as give life , chearfulness , courage and perseverance , they continually animate , relieve and revive the soul in all its work and duty , keeping it from fainting and despondency . for they are all taken from the love of god and of christ , from the whole work and end of his mediation , from the ready assistances of the holy ghost , from all the promises of the gospel , from their own with other believers experiences , all giving them the highest assurance of final success and victory . when the soul is under the influences of these motives , whatever difficulty and opposition it meets withal from solliciting temptations or surprizals , it will renew its strength , it will run and not be weary , it will walk and not faint , according to the promise , isa. xl . 31. fourthly . christ is not in the law , he is not proposed in it , not communicated by it , we are not made partakers of him thereby . this is the work of grace , of the gospel . in it is christ revealed , by it he is proposed and exhibited unto us ; thereby are we made partakers of him , and all the benefits of his mediation . and he it is alone who came to , and can destroy this work of the devil . the dominion of sin is the complement of the works of the devil , where all his designs center . this the son of god was manifest to destroy . he alone ruines the kingdom of sathan , whose power is acted in the rule of sin. wherefore , hereunto our assurance of this comfortable truth , is principally resolved ; and what christ hath done , and doth for this end , is a great part of the subject of gospel revelation . the like may be spoken of the communication of the holy spirit , which is the only principal efficient cause of the ruine of the dominion of sin. for where the spirit of christ is , there is liberty , and no where else . but we receive this spirit not by the works of the law , but by the hearing of faith , gal. iij. 2. chap. vi. the practical observations drawn from , and application made of , the whole text. having opened the words , and made some improvement of them ; i shall now take one or two observations from the design of them , and issue the whole in a word of application . i. it is an unspeakable mercy and privilege to be delivered from the dominion of sin. as such it is here proposed by the apostle , as such it is esteemed by them that believe . nothing is more sweet , precious and valuable unto a soul conflicting with sin and temptation , than to hear that sin shall not have the dominion over them . ah what would some give that it might be spoken unto them with power , so as that they might stedfastly believe it , and have the comfort of it . fools make a mock of sin , and some glory in the service of it , which is their shame . but those who understand any thing aright , either of what is present , or what is to come , do know that this freedom from its dominion , is an unvaluable mercy . and we may consider the grounds which evidence it so to be . 1. it appears so to be from the causes of it . it is that which no man can by his own power , and the utmost of his endeavours attain unto . men by them may grow rich , or wise , or learned ; but no man by them can shake off the yoke of sin. if a man had all the wealth of the world , he could not by it purchase this liberty ; it would be despised . and when sinners go hence to the place where the rich man was tormented , and have nothing more to do with this world , they would give it all if they had it , for an interest in this liberty . it is that which the law and all the duties of it cannot procure . the law and its duties , as we have declared , can never destroy the dominion of sin. all men will find the truth hereof , that ever come to fall under the power of real conviction . when sin presseth on them , and they are affraid of its consequents , they will find , that the law is weak , and the flesh is weak , and their duties are weak , their resolutions and vows are weak ; all insufficient to relieve them . and if they think themselves freed one day , they shall find the next that they are under bondage ; sin for all this will rule over them with force and rigour . and in this condition do some spend all their days in this world. they kindle sparks of their own , and walk in the light of them , until they lie down in darkness and sorrow . they sin and promise amendment , and endeavour recompences by some duties , yet can never extricate themselves from the yoke of sin. we may therefore learn the excellency of this privilege , first from its causes , whereof i shall mention some only . 1. the meritorious procuring cause of this liberty , is the death and blood of jesus christ. so is it declared , 1 pet. i. 18 , 19. 1 cor. vi . 20. chap. vij . 23. nothing else could purchase this freedom . under the power and dominion of sin we were , and could not be delivered without a ransom . christ died and rose , and lives again , that he might be our lord , rom. xiv . 9. and so deliver us from the power of all other lords whatever . it is true there was no ransom due to sin or sathan , who was the author of it . they were to be dethroned or destroyed by an act of power . both the devil , and sin , which is his work , are to be destroyed not appeased , heb. ij . 14. 1 john iij. 8. but the strength of sin is the law , 1 cor. xv . 56. that is , through the righteous sentence of god , we were held by the law obnoxious unto the condemning power of sin. from that law we could not be delivered but by this price and ransom . two things hence follow : 1. those who live in sin , who willingly abide in the service of it , and endure its dominion , do cast the utmost contempt on the wisdom , love , and grace of christ. they despise that which cost him so dear . they judge that he made a very foolish purchace of this liberty for us , with his dearest blood. whatever it be , they preferr the present satisfaction of their lusts before it . this is the poison of unbelief . there is in it an high contempt of the wisdom and love of christ. the language of mens hearts that live in sin , is , that the liberty which he purchased with his blood , is not to be valued or esteemed . they flatter him with their lips in the outward performance of some duties ; but in their hearts they despise him , and the whole work of his mediation . but the time is approaching wherein they will learn the difference between the slavery of sin , and the liberty wherewith christ makes believers free . and this is that which is now tendred unto sinners in the dispensation of the gospel ; life and death are here set before you , chuse life that ye may live for ever . 2. let those that are believers in all their conflicts with sin , live in the exercise of faith , on this purchace of liberty made by the blood of christ. for two things will hence ensue , ( 1. ) that they will have a mighty argument always in readiness to oppose unto the deceit and violence of sin. the soul will hereon say to its self , shall i forego and part with that which christ purchased for me at so dear a rate , by giving place to the solicitations of lust or sin ? shall i despise his purchace ? god forbid . see rom. vi . 2. by such arguings is the mind frequently preserved from closing with the enticements and seductions of sin. ( 2. ) it is an effectual argument for faith to use in its pleading for deliverance from the power of sin. we ask for nothing but what christ hath purchased for us . and if this plea be pursued it will be prevalent . 2dly . the internal efficient cause of this liberty , or that whereby the power and rule of sin is destroyed in us , is the holy spirit himself , which farther evinceth the greatness of this mercy . every act for the mortification of sin , is no less immediately from him , than those positive graces are , whereby we are sanctified . it is through the spirit that we mortify the deeds of the flesh , rom. viij . 13. where he is , there and there alone is liberty . all attempts for the mortification of sin without his especial aids and operations , are frustrate . and this manifests the extent of the dominion of sin in the world. he alone by whom it can be destroyed , and all those efficacious operations of his whereby it is so , are generally despised . and they must live and die slaves unto sin , by whom they are so . wherefore a great part of our wisdom for the attaining and preserving this liberty , consists in the acting of faith on that promise of our saviour , that our heavenly father will give the holy spirit to them that ask him of him . when sin in any instance , by any temptation , urgeth for power and rule in us , we are ready to turn into our selves and our own resolutions , which in their place are not to be neglected . but immediate crys unto god for such supplies of his spirit , as without which sin will not be subdued , we shall find our best relief . bear it in mind , try it on the next occasion , and god will bless it with success . 3dly . the instrumental cause of this freedom is the duty of believers themselves , in and for the destruction of sin. and this also manifests the importance of this privilege . this is one of the principal ends of all our religious duties ; of prayer , of fasting , of meditation , of watchfulness unto all other duties of obedience ; they are all designed to prevent and ruine the interest of sin in us . we are called into a theater to fight and contend , into a field to be tried in a warfare . our enemy is this sin , which strives and contends for the rule over us . this we are to resist even unto blood , that is , our utmost in doing and suffering . and certainly that is in it self and unto us of the highest importance , which on divine appointment and command , is the great end of the constant endeavours of our whole lives . secondly , it appears so to be from the consideration of the bondage which we are delivered from thereby . bondage is that which humane nature is most averse from , until it be debased and debauched by sensual lusts. men of ingenuous spirits have in all ages chosen rather to die than to be made slaves . but there is no such bondage as that which is under the dominion of sin. to be under the power of base lusts , as covetousness , uncleanness , drunkenness , ambition , pride and the like , to make provision to fulfil their desires in the wills of the mind and the flesh , is the worst of slavery . but we may say what we please on this subject ; none think themselves so free , none make such an appearance of generous freedom unto others , as those who are avowed servants of sin. if those are not freemen , who do what they please , and are for the most part approved in what they do , who puff at all their enemies , and scorn such as pusillanimous slaves , who go not forth unto the same compass of excess with them , who shall be esteemed free ? they plead with the pharisees that they are the only freemen , and were never in bondage to any . the servile restraints of fear from divine judgment and future accounts they wholly despise . see the description , psal. lxxiij . 4 , 5 , 6 , 7 , 8 , 9 , 10. who so free , so joyous as such persons ; as for others , they are plagued all the day long , and are chastened every morning , v. 14. yea , they go heavily and mournfully under the oppression of this enemy , crying out continually for deliverance . but the truth insisted on is not at all impeached by this observation . it is a great part of the slavery of such persons , that they know not themselves to be slaves , and boast that they are free . they are born in a state of enmity against god , and bondage under sin , and they like well of it , as all abject slaves do , under the worst of tyrants ; they know no better . but true liberty consists in inward peace , tranquillity of mind , designs for and inclinations unto the best things , the most noble objects of our natural , rational souls . all these they are utter strangers unto , who spend their lives in the service of vile and base lusts. envy not their gallantry , their glistering appearances , their heaps of wealth and treasures , they are in the whole vile and contemptible slaves . the apostle determines their case , rom. vi . 17. it is a matter of eternal thankfulness unto god , that we are delivered from being the servants of sin. yea , it is an evidence of grace , of a good frame of spirit , when a soul is made really sensible of the excellency of this freedom ; when it so finds the power and interest of sin to be weakned , as that it can rejoice in it , and be thankful to god for it , rom. vij . 25. thirdly , it is so , with respect unto the end of this bondage , or what it brings men unto . if after all the base drudgery which sinful men are put unto in the service of their lusts , if after all the conflicts which their consciences put them on with fears and terrors in the world , they could expect any thing of a future reward hereafter , something might be spoke to alleviate their present misery . but the wages of sin is death , eternal death under the wrath of the great god , is all they are to look for . the end of the dominion of sin , is to give them up unto the curse of the law , and power of the devil for evermore . fourthly . it keeps men off from the participation of all real good here and hereafter . what men under the power of sin do enjoy , will quickly appear to be as a thing of nought . in the mean time , they have not the least taste of the love of god , which alone takes out the poison of their enjoyments . they have not the least view of the glory of christ , without which they live in perpetual darkness , like those who never behold the light nor sun. they have no experience of the sweetness and excellency of the gracious influences of life , and strength , and comfort from the holy ghost ; nor of that satisfaction and reward which is in holy obedience ; nor shall ever come to the enjoyment of god. all these things and sundry others of the like sort might be insisted on and inlarged , to manifest the greatness of the mercy and privilege which is in a freedom from the dominion of sin , as it is here proposed by the apostle . but the principal design i intended is accomplished , and i do but touch on these things . i shall add one observation more , and with it put a close to this discourse . ob. 2. it is the great interest of a soul conflicting with the power of sin , to secure it self against its dominion ; that it is not under its dominion ; not to have the cause hang dubious in the mind . to clear the truth hereof , we may observe the things that follow . 1. the conflict with sin , making continual repentance and mortification absolutely necessary will continue in us whilst we are in this world. pretences of perfection here , are contrary to the scriptures , contrary to the universal experience of all believers , and contrary to the sense and conscience of them by whom they are pleaded , as they make it evident every day . we pray against it , strive against it , groan for deliverance from it , and that , by the grace of christ healing our nature , not without success . howbeit this success extends not unto its absolute abolition whilst we are in this world. it will abide in us until the union of the soul and body wherein it hath incorporated it self , be dissolved . this is our lot and portion ; this is the consequent of our apostasie from god , and the depravation of our nature thereby . you will say then , whereto serves the gospel , and the grace of our lord jesus christ in this case , if it be not able to give us deliverance herein ? i answer , it doth give us a fourfold relief , which amounts virtually to a constant deliverance , though sin will abide in us whilst we are in this world. 1. it is so ordered , that the continuance of sin in us shall be the ground , reason and occasion of the exercise of all grace , and putting a lustre on our obedience . some excellent graces , as repentance and mortification could have no exercise if it were otherwise . and whilst we are in this world , there is a beauty in them , that is an over-balance for the evil of the remainders of sin : and the difficulty which is hereby put on our obedience , calling continually for the exercise and improvement of all grace , renders it the more valuable . herein lies the spring of humility , and self-resignation to the will of god. this makes us love and long for the enjoyment of christ , putting an excellency on his mediation ; whence the apostle on the consideration of it , falls into that ejaculation ; i thank god through jesus christ my lord , rom. vij . 25. this sweetens unto us our future rest and reward . wherefore the continuance of us in this state and condition in this world , a state of spiritual warfare , is best for us , and highly suited unto divine wisdom , considering the office and care of our lord jesus christ for our relief . let us not complain , or repine , or faint , but go on with christian fortitude unto the end , and we shall have success . for , 2. there are by the grace of christ , such supplies and aids of spiritual strength granted unto believers , that sin shall never proceed further in them than is useful and needful for the exercise of their graces . it shall never have its will upon them , nor dominion over them , as we have before declared . 3. there is mercy administred in and by the gospel , for the pardon of all that is evil in it self , or in any of its effects . there is no condemnation unto them that are in christ jesus . pardoning mercy , according to the tenor of the covenant , doth always disarm this sin in believers of its condemning power . so that notwithstanding the utmost endeavours of it , being justified by faith , they have peace with god. 4. there is a season , when by the grace of christ it shall be utterly abolished ; namely , at death , when the course of our obedience is finished . wherefore to affirm that this sin , and consequently a conflict with it , doth abide in believers whilst they are in this world , is no disparagement unto the grace of christ , which gives such a blessed deliverance from it . secondly , there is a double conflict with and against sin. the one is in those that are unregenerate , consisting in the rebellion of light and conscience against the rule of sin , in many particular instances . for although sin be enthroned in the will and affections , yet the knowledge of good and evil in the mind , excited by the hopes and fears of things eternal , will make head against it , as unto the performance of sundry duties , and abstinence from sin. this conflict may be where sin is in the throne , and may deceive themselves , supposing it may be from the rule of grace , when it is only from the rebellion of light , and the charge of a conscience yet unseared . but there is a conflict with sin where grace hath the rule and is enthroned . for although grace have the sovereignty in the mind and heart , yet the remainders of sin , especially in the corrupt affections , will be continually rebelling against it . now this we say is the interest of all , namely , to enquire of what sort and kind that conflict with sin is , which is in them ; if it be of the first sort , they may yet be under the dominion of sin ; if of the latter , they are freed from it . wherefore whilst the mind is dubious in this case and undetermined , many evil consequences it will be perplexed withal . i shall name some of them . 1. such a soul can have no solid peace , because it hath not satisfaction what state it doth belong unto . 2. it cannot receive refreshment by gospel consolations in any condition ; for its just fears of the dominion of sin , will defeat them all . 3. it will be dead and formal in all its duties , without spiritual courage and delight ; which will at length make it weary of them . so , 4. all grace , especially faith , will be weakened and impaired under this frame continually . 5. fear of death will hold the soul in bondage ; wherefore it is highly necessary to have this case well stated and determined in our minds ; whereto if the foregoing discourses may contribute any thing , it is what was designed in them . there remains only to give some few directions , how the prevalency of sin unto such a degree , as to render the case about its rule dubious in the mind , may be obviated and prevented . some few of the many that might be given , i shall propose . 1. the great rule of preventing the encrease and power of vitious habits ; is , watch against beginnings . sin doth not attempt dominion but in particular instances , by one especial lust or another . wherefore , if any sin or corrupt lust begin as it were to set up for a peculiar predominancy , or interest in the mind and affections ; if it be not entertained with severe mortification , it will ruine the peace , if not endanger the safety of the soul. and when this is so , it may easily be discovered by any one who keepeth a diligent watch over his heart and ways . for no sin doth so entirely advance it self in the mind and affections , but it is promoted therein either by mens natural inclinations , or by their circumstances in occasions of life , or by some temptation which they have exposed themselves unto , or by some such neglect wherein the frequency of acts have strengthened vitious inclinations . but these things may be easily discerned by those who are in any measure awake unto their soul's concernments . the strict charge given us by our lord jesus christ to watch , and that of the wise man , above all keepings to keep our hearts , have especial regard unto those beginnings of sin 's obtaining power in us . so soon as a discovery is made of its coincidence or conjunction , with any of those ways of the promotion of its power , if it be not opposed with severe and diligent mortification , it will proceed in the method declared , james i. 14 , 15. those who would be wise , must familiarize wisdom unto their minds , by a continual free converse with it . they must say unto wisdom , thou art my sister , and call understanding , thy kinswoman , prov. vij . 4. so will wisdom have power in and over their minds . and if we suffer sin by any of the advantages mentioned , to familiarize it self into our minds ; if we say not unto it , get thee hence upon the first appearance of its activity for power in us , it will put hard for the thron ▪ 2. carefully enquire and try whether such things which you may do or approve of in your selves , do not promote the power of sin , and help on its rule in you . this method david prescribes , psal. xix . 12. secret sins , such as are not known to be sins , it may be to our selves , make way for those that are presumptuous . thus pride may seem to be nothing but a frame of mind belonging unto our wealth and dignity , or our parts and abilities ; sensuality may seem to be but a lawful participation of the good things of this life ; passion and peevishness , but a due sence of the want of that respect which we suppose due unto us ; covetousness a necessary care of our selves and our families . if the seeds of sin are covered with such pretences , they will in time spring up and bear bitter fruit in the minds and lives of men. and the beginnings of all apostasie both in religion and morality , lie in such pretences . men plead they can do so and so lawfully , until they can do things openly unlawful . 3. keep your hearts always tender under the world. this is the true and only state of inconsistency with , and repugnancy to the rule of sin. the loss hereof , or a decay herein , is that which hath opened the flood-gates of sin amongst us . where this frame is , a consciencious fear of sinning will always prevail in the soul ; where it is lost , men will be bold in all sorts of follies . and that this frame may be preserved , it is required , ( 1. ) that we cast out all vicious habits of mind that are contrary unto it , james i. 21. ( 2. ) that we preserve an experience of its power and efficacy on our souls , 1 pet. ij . 1 , 2 , 3. ( 3. ) that we lay aside all prejudices against those that dispence it , gal. iv . 16. ( 4. ) to keep the heart always humble , in which frame alone it is teachable , psal. xxv . every thing in the preaching of the word comes cross and unpleasing to the minds of proud men. ( 5. ) pray for a blessing on the ministry , which is the best preparation for receiving benefit by it . 4. abhorr that peace of mind which is consistent with any known sin. men may have frequent ▪ surprizals into known sins ; but if , whilst it is so with them , they refuse all inward peace , but what comes in by most fervent and sincere desires of deliverance from them , and repentance for them , they may be safe from the dominion of sin. but if men can on any hopes , or presumptions , or resolutions preserve a kind of peace in their minds , whilst they live in any known sin ; they are nigh the borders of that security , which is the territory wherein sin doth reign . 5. make continual applications unto the lord christ in all the acts of his mediation for the ruine of sin , especially when it attempts a dominion in us , heb. iv . 16. this is the life and soul of all directions in this case , which needs not here to be enlarged on ; it is frequently spoken unto . lastly , remember , that a due sence of deliverance from the dominion of sin , is the most effectual motive unto universal obedience and holiness ; as such it is proposed and managed by the apostle , rom. vi . finis . the manifold vvisedome of god in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. workes. their agreement and difference. by g. walker, b.d. pastor of saint iohn the evangelist in watlingstreet. walker, george, 1581?-1651. this text is an enriched version of the tcp digital transcription a67095 of text r217663 in the english short title catalog (wing w361). 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. 188 kb of xml-encoded text transcribed from 98 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67095 wing w361 estc r217663 99829318 99829318 33755 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. a67095) transcribed from: (early english books online ; image set 33755) images scanned from microfilm: (early english books, 1641-1700 ; 1940:23) the manifold vvisedome of god in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. workes. their agreement and difference. by g. walker, b.d. pastor of saint iohn the evangelist in watlingstreet. walker, george, 1581?-1651. [22], 173, [1] p. printed by r. h[odgkinson] for iohn bartlet, and are to be solde at the signe of the gilt cup, neere s. austins gate in pauls church-yard, london : 1641. the epistle dedicatory signed: george walker. imprimatur on a8v dated iuly 30. 1640. with errata on verso of imprimatur leaf. in the title the words "old new" and "faith. workes." are joined by left braces. reproduction of the original in the bodleian library, oxford. eng covenant theology -early works to 1800. grace (theology) -early works to 1800. a67095 r217663 (wing w361). civilwar no the manifold vvisedome of god. in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. work walker, george 1641 36561 27 185 0 0 0 0 58 d the rate of 58 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 john latta sampled and proofread 2005-01 john latta text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the manifold wisedome of god . in the divers dispensation of grace by iesus christ . in the old testament . in the new testament . in the covenant of faith . in the covenant of workes . their agreement and difference . by g. walker , b. d. pastor of saint iohn the evangelist in watlingstreet . london . printed by r. h. for iohn bartlet , and are to be sold at the signe of the gilt cup , neere s. anstins gate in pauls church-yard . 1641. to all that love the lord iesus christ , especially , the godly and religious professors of the true faith in and about the citie of london , grace and peace be multiplied . beloved in the lord , as your christian love and charity hath abounded towards mee in my bonds : so christian affection bindes me to returne to you some tokens and testimonies of thankfulnesse . when i was sicke and shut up so fast in close prison , that no liberty to visit me , nor any accesse unto me for my comforts could by any importunity , prayers , or petitions be obtained : then , next under god ( whose holy word the sacred scriptures in the originall tongues were allowed me for my solace and sole companions day and night ) your faithfull and fervent prayers which you powred out to god in my behalfe , were my chiefest outward help : & the vertue & power of them piercing through the double doores , lockes and bolts , through which no keyes of gold or silver could make way or enterance , did most sensibly reach unto me , and i had a lively feeling , and sweet fruition of the benefit and comfort of them . also after the loosening of my strait bands , and imprisonment ; when , for the preserving of my life and recovery of health , i had obtained the favour to be only confined to the house of my brother , where my friends might visit me ; divers of you did most charitably minister unto my necessities , and did ease me of the clog of cares for necessaries of this life , which otherwise would have pressed me downe , as an unsupportable burden , and consumed me , being stript of my maintenance and meanes of liveli hood , and the profits of my benefice , which were sequestred and given to others . this your christian charity ▪ i do acknowledge with all thankfulnesse , and do mention in my dayly prayers and thanksgiving to god ; firmely beleeving and perswading my selfe , that he will aboundantly reward your worke of love , and charity , who hath promised that whosoever shall give to drinke unto one of his litle ones which belong to christ a cup of cold water only , verily he shall in no wise lose his reward , mat. 10. 42. neither have i in this time of my restraint neglected to use all diligence , and to doe my best endeavour ( you also helping together by prayer for me ) that your charity bestowed on me might bring forth some manifest fruits to your selves and others ; and that by meanes thereof thanks and praise may be given by many to god on our behalfe . for being freed by your bounty from worldly cares , i gave my self wholly to care for the things of god , and to spend my whole study and paines in some things which might be profitable to the people of god , especially in revising papers , and making fit for the presse , and for publike use , divers of my labours and workes which they whose judgment i doe much reverence , have perswaded me to be more profitable ; and many of my most judicious hearers have importuned me to publish for the commō benefit of many . the first , ( in the communicating whereof i have yeelded to their desire ) is this small treatise which is as a praeface to the rest , and indeed it was first delivered in some few sermons , as a praeface to the exposition of the gospel of saint iohn in the yeare 1616. it justly challengeth the first place , because the first receiving of men into the church of god to be visible members of christ , is by their baptisme , which is the sacrament of initiation , and their entring into covenant with god in christ ; which covenant is here in this treatise plainly described , and the agreement and difference shewed betweene it , and the old covenant of workes , as also between the old and new testament , and betweene the law and the gospel . the next in order is , the instruction of christians in the doctrine of christ , which in another treatise is described , and set forth by the matter , forme , fruit , affect , end , use , and ground of it . first delivered in divers sermons upon heb. 6. v. 11 , 12 , 13 , 14. and now made and formed into a treatise fit to be published for the benefit of gods church , at the importunity , and request of divers well affected hearers . the third is a treatise of god , who is the proper subject of the divine art of theology , or sacred divinity , in which the eternall and only true god is described , and set forth at large , out of the words of moses , deu. 6. 4. in the unity of his essence , and all his attributes , and essentiall properties , and in the sacred trinity of persons ; all fully and clearly proved by plaine testimonies and demonstrations out of the sacred canonicall scriptures . the fourth is the doctrine of gods internall operations , and eternall works , to wet his eternall counsells , purposes , and decrees , concerning the last and utmost end of all reasonable creatures men and angels , and concerning the way and means by which they are brought to their last end , some to eternall life and blessednesse , and some to eternall damnation , wo and misery . the fifth is the doctrine of gods externall works , and outward operations ; which are first generally laid open and proved out of severall texts of holy scriptures ▪ and afterwards divided into severall heads . the first is the great worke of creation , fully and plainly described out of the first and second chap. of the booke of genesis . to which is joyned a treatise of gods actuall providence by which he doth order and dispose all things created , and the actions and motions of them to his owne glory , and the eternall salvation and blessednesse of his elect . the sixth is the fall and corruption of mankind , with all the evills which thereby entred into the world ; fully and plainly described out of gen. cap. 3. the seventh is the institution of the sabbath on the seventh day of the world , on which day christ was promised : and by the promise of christ which was the greatest blessing given and revealed to the fathers in the old testament , that day came to be the most blessed day of the weeke , and was sanctified by god to be the weekly sabbath , untill by the full exhibition of christ a perfect redeemer in his resurrection on the first day of the weeke , that first day became a more blessed day , and by christ the lord of the sabbath ▪ was sanctified , and had the honour of the weekly sabbath transferred unto it , and is to be observed of christians for their holy day of rest , untill they come to the eternall rest in heaven . these severall treatises i have in this time of my restraint made fit for the presse , & the publike view of the world , and here i offer them up to god , as a sacrifice of thanksgiving for his bounty extended to me , by you his instruments , by whose charity my necessities have beene supplied , the burthen of worldly care removed from my shoulders , and i have beene enabled and encouraged to performe these workes with cheerfulnesse . if with you , ( to whom i tender them as testimonies of my love , and tokens of my thankfull heart ) they find acceptation , and prove profitable to the church and people of god , i shall thinke my vowes performed , my desires in some good measure obtained , and the best recompence of my paines which i expect and seek in this world , received ; and with strength , courage , alacrity , and cheerfulnesse shall proceed in the opening , and unfolding of the rest of gods great works of wisdome , power , goodnesse and mercy , which concerne the restauration of mankind corrupted ; by which the elect are gathered unto god in christ , lifted up out of their wofull wretched and miserable condition to the state of grace in this life , and in the end exalted to the blessed state of glory . as namely the works which belong to redemption , which god hath wrought only by iesus christ ; and the workes which belong to the application of redemption , which god worketh in his elect by the holy ghost shed on them aboundantly through iesus christ in their new birth , and spirituall regeneration ; as their effectuall vocation , adoption , justification , sanctification , and glorification , divers of which i have in my course of preaching , opened and unfolded out of severall texts of holy scripture , as occasion hath heretofore been offered ; and if god be pleased to continue life , health , and liberty , they may be continued into severall treatises in that order and method which i have in the first beginning , and enterance into the body of sacred divinity propounded , in the treatise of god , deut. 6. 4 , for the accomplishing of these workes by the good will and pleasure of god , i do in the words of the apostle exhort and beseech you , to continue in prayer , and to watch in the same with thanksgiving , praying alwayes with all prayer and supplication in the spirit , and watching thereunto with all perseverance , & supplication for all saints , withall praying for us his ministers , that god would open unto us a doore of utterance , that we may open our mouthes boldly to speake as we ought , and to make knowne the mistery of the gospel . and now , brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance , among all them which are sanctified . george walker . the contents of the severall chapters . chap. 1. the great profit and benefit which doth arise from the knowledge of the true difference betweene the old and new testament ; the covenant of workes , and the covenant of grace ; the law and the gospell . page 1. chap. 2. what the word testament signifieth , and what is the nature of a testament . that the scriptures both of the old and new testament are called testaments onely in respect of christ , who by his death ratified them , and not in respect of god the father , who could not die to make them offorce . the agreement and differencè betweene the old and new testament is plainly shewed . 11 chap. 3. the doctrine of the former chapter is applyed by way of use , to confute five differences which the schoolemen have made , and three differences which the iesuites have added to them , betweene the old and new testament , and the vanity of them is therby discovered , and a two-fold use is moreover shewed ▪ 21 chap. 4. what the word covenant signifieth , what is the nature of a covenant in generall . 38 chap. 5 : the severall kindes of covenants betweene god and men . the covenant of nature is described . the covenant of grace is unfolded , and the blessings therein promised are rehearsed ; that this covenant is a covenant of free grace is plainely proved . the division of it into the old and new covenant . 49 chap. 6. the covenant of grace first made with adam after his fall . the liberty thereby given to man , proveth that we gain more by christ then we lost in adam . of the renuing of it with noah . the form of renuing it with abraham , and revealing it more plainly by 7 things . of the renuing of it with israel at mount sinah and by moses . that it is called the old covenant in respect of the new covenant in the gospell . that it is mixt of the covenant of workes , and of the covenant of grace . the reasons why god in making it did renue the covenant of workes , and mingle it with the covenant of grace made with man in christ after his fall . 58 chap. 7. of the new covenant of grace , as it is made most plainely in the gospell , and in the new testament . the reasons why it is called the new covenant . 72 chap. 8. the method and order propounded , which is to be followed in shewing how the new and old covenants of grace doe agree and differ . 86 chap. 9. the threefold agreement between the covenant of nature , which is called the first covenant , and the covenant of grace , which is called the second covenant . 87 chap. 10. the sixe notable things in which the covenant of nature doth differ from the covenant of grace . 90 chap. 11. the profitable and holy use which may be made of the doctrine concerning those differences betweene the covenant of nature and the covenant of grace . 100 chap. 12. the sixfold agreement betweene the covenant of grace , as it was revealed to the fathers of the old testament , and the same renued and more fully explained in the gospell . 103 chap. 13. the sevenfold difference betweene the covenant of grace , as it was made with the fathers , and the covenant as it was made in the gospell . 112 chap. 14. a twofold use is made of the doctrine in the two former chapters . 122 chap. 15. the agreement betweene the pure and plaine covenant of grace in the gospell , and the mixt covenant which god made with israel on mount horeh , by the ministery of moses , which consisted partly of the covenant of workes , and partly of the covenant of grce . 127 chap. 16. the severall differences betweene the pure and mixt covenant . 132 chap. 17. the use of the doctrine is shewed for the discovering of gods singular providence in preparing meanes of grace fit for the severall ages of the world . 154 chap. 18. the signification of the words , law and gospell . how they agree and differ , being taken in their severall senses . the use of the doctrine . 159 iuly 30. 1640. imprimatur , the . wykes . faults escaped . pag. 1. line 4. for the , read their , p. 7. l. 2. for repentance , read regeneration . pag. 12. l. 6. read 9. for 19. and line 22. for new , read old , page 13. line 13. read a for the , page 37 , line 14 blot out , ye , pag. 39 , last line . blot out of it , page 47. line 2. for order read frame , and line 14. after the word greeke , put in word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and line 16. after the word new put in , and the septuagints in the old. page 51 line 8. read tree of knowledge page 56 line 4. read , in his owne person , page 77. line 19. put out , all . page 90. l. 19. put in , the . page 103. l. 7. read unprofitable servants , for unprofitablenesse . page 142. line 22. for christs , read christs blood . chap. i. a briefe treatise concerning the agreement and difference betweene the old and new testament ; the first covenant betweene god and man , in innocency , which is the old covenant of works : and the new covenant made with mankinde , in christ , which is called the covenant of free grace ; also betweene the law and the gospell . it is an ancient custome which hath beene for many ages in use among the learned before the entrance into the large exposition of the gospell of christ in the new testament , to premise and lay downe by way of preparation , the nature , difference , and agreement between the old and new testament , the covenant of workes , and the covenant of grace , the law and the gospell , the prophets and the evangelists . and surely if wee doe rightly consider the end and use of this practise , and the profit and benefit which may arise from the knowledge of the nature of these beforehand , and of the true difference and agreement betweene them , we cannot but judge those learned men worthy of imitation ; and that it will be profitable for us to walke in the same steps when like occasion is offered . for the knowledge of the true difference of the old and new testament , the covenant of workes , and the covenant of grace , the law and the gospel , will not only give us great light , for the right understanding of divers particular speeches used in the new testament by the evangelists and apostles , but also may keepe us from many dangerous errours , and enable us to answer the objections of the adversaries which they make out of the words of the apostles and prophets , wrongfully wrested and misconstrued according to their owne foolish imaginations . as for example , sometimes the apostles exhort us to observe the things which by tradition have beene delivered unto us , and command to observe the good orders and ordinances established in the churches . now a man not knowing the difference betweene the old and new testament , the law and the gospel , when hee heares such speeches , may imagine that in those words he is injoyned to observe the traditions and ordinances of moses , and so may with the seduced galatians fall into a great errour . so in some places of the apostles we read , that they who are borne of god sin not , that they who sin are of the devill , that they who sinne wilfully after that they have received the knowledge of the truth , can have no sacrifice for their sinne , and that he who beleeveth not is condemned already . these things when a man heares or reades , who is igno rant of the difference betweene the law and the gospell ; hee may imagine with our new up ▪ start heretiques , that every sinne which a man willingly commits , doth prove him to be a childe of the devill , destitute of all grace : and that when men are once called and justified , they cannot willingly sinne any more . and many such errours he may runne into : but if he understandeth that sinne in those places signifieth sinne against the evangelicall law , the two commandements of the gospell , which commands us to beleeve and repent , and not every sinne against any commandement of the law ▪ hee cannot bee deceived . for sinne against the gospell , is when a man being before called to beleeve and professe the gospell , and having received the commandements thereof , which injoyne repentance of all sinne , and beleefe in this iesus christ whom the gospell preacheth , doth afterwards rebell against these two precepts , that is , falls into infidelity and impenitency , which is wilfull apostacy . now these sinnes none can commit who is borne of god , or hath any true saving grace in him ; and if wee thus understand sinne , wee shall not be deceived . so likewise the evangelists and apostles do tell us , that if we doe such and such good workes we are righteous , if wee call on the name of the lord wee shall be saved ; and our saviour saith , that he will pronounce them the blessed of his father , and will say to them , come , inherit the kingdome : for yee fedde mee when i was hungry , and visited mee in prison : in that yee did these things to my little ones . and againe , many sins are forgiven her , for shee loved much . if wee know not the difference betweene the law and the gospell , we may by these speeches be moved to thinke that men are justified and saved by their workes , and may merit heaven by good deeds , as the iewes and papists doe beleeve . but if wee know , that by good deeds and righteous workes , the evangelists and apostles doe commonly meane not simple workes of obedience to the law , but works done by a true saving and justifying faith , he cannot be deceived . for such workes have these two prerogatives above all others . first , in that they are fruits of a justifying faith , which can never faile , and doe proceed from the spirit of repentance , which makes us one with christ , sonnes of god in him , and abides in us , as an immortall seed , they are infallible tokens of our justification , and do assure unto us the crowne of glory which christ hath purchased for us , and the kingdome of heaven which is the inheritance of sons . and therefore we may truely say , that he which doth such workes is righteous , and shall be saved , and injoy all blessednesse , not meaning that they make him righteous or merit heaven ; but that they are the evidences of his right to heaven . and the more they are , and the greater and more excellent , the more they testifie a mans union and communion with christ by a lively faith , and give more assurance of a greater reward . secondly , being the workes of a man that is justified by faith , and hath perfect communion of christs righteousnesse , they have all their spots and staines cleansed and covered with the robe of christs righteousnesse , and all their defects thereby supplyed to the full , and so they are perfect righteous workes , as well as the doer of them is a perfect righteous man , not in themselves , but by vertue of christ his obedience , which is communicated and imputed to the worker of them , and in him to them also . they are righteous , and are so called , not actually or effectually , but passively ; that is , not for making the doer of them righteous , but by the doers receiving of christs righteousnesse by that faith whereof they are fruits ; which righteousnesse doth supply all their defects , and makes them righteous , not by reason of a naturall change in themselves , or alteration of their nature , but by spirituall communion which they have of it , together with the doers of them . thus if we understand these words in the evangelicall sense , we cannot bee deceived , but may know the truth , and how to answer all gainesayers . i could bring many instances of this nature , but these are sufficient to shew , that before wee can sufficiently expound & rightly understand the gospell , it is meet that we should know , and be able to shew the nature , and also the agreement and difference betweene the law and the gospell , and betweene the old and new testament . wherefore before i come to the particular expounding of the gospell of saint iohn , which i have undertaken , i will follow the steps of the learned of former times , and will endevour to shew briefely the agreement and difference betweene the old and new testament , betweene the old covenant of workes , and the new covenant of grace , and between the law & the gospell in the first place . and in so doing i will labour to reform some things which they have done before me , and to handle this point a little more distinctly . for whereas the most part of them doe confusedly compare the law and the gospel together without distinction of the words : and while they labour to make the gospell more glorious by all meanes , they doe put too great a difference betweene it and the law , which hath beene a cause of much errour to many , and even of vilifying and contemning the old testament and the law ; my desire and purpose is , first to shew the severall acceptations and the true sense and meaning of the words ; and then to declare the true agreement and difference , and to make those differences which are observed by others to agree together so far as truth will suffer , and to cut off all vaine and needlesse differences . this doing , i hope i shall reserve to each their due reverence and respect ; god shall have his glory by both the law and gospell ; your hearts shall be enabled with love of both , and you better enabled to understand the true meaning of the gospell , and to feele the power thereof in your soules . chap. ii. first for the word testament , it doth signifie the last will of a man which he makes before his death , and leaves behinde him either in word or writing , testified by seales and ▪ witnesses ; by vertue of which will hee doth dispose his lands and possessions which he hath purchased , and all his goods which he hath gathered in his life time , and doth bequeath them as hee himselfe will , and to whom hee thinkes fit , either freely or with condition , to have and hold them after his death , and not before ; this is the true and proper meaning of the word , and thus it is used by the apostle , hebr. 19. 16. and because the apostle there cals the covenant christs testament , and also elsewhere in his epistles wheresoever hee doth speake of the old and new covenant , that is , of the covenant of the law and of the gospell , doth use the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , even the same which there he useth for the last will and testament of a testator , whereupon it comes to passe , that the bookes of the law and the prophets , before christ , and the covenant in them are called the new testament , and that very fitly in some respect , i meane in respect of christ the mediator . for the truth is , that the covenant of grace more obscurely revealed to the fathers in the writings of the law and prophets , and more plainely in the gospell and writings of the apostles , was never in force , neither could be ratified but by the death of christ . it was before his comming sealed by his blood in types and figures ; and at his death in his flesh it was fully sealed and ratified by his very blood it selfe actually , and indeed shed for our sinnes , and in this respect it may be fitly called the testament . because as a testament is not inforce till the testator be dead , and where a testament is , there the death of the testator must come between to ratifie it ; so it is with the covenant of grace , and the promises therein made unto us . christ hath performed and purchased all things necessary for us , & doth freely give to us himself , his righteousness , and all his treasures , as a man gives his lands and goods in his last will , but they cannot be of force to bring us to heaven , till his death come betweene as a satisfaction for sin also ; it is as necessary that iustice should be satisfied for sinne by his death , as righteousnesse of life performed , and salvation purchased by him for us . secondly , as a man doth seale his testament when hee seeth or imagineth that his death is at hand ; so christ at his last supper , by instituting the sacrament of his body and blood , and by the outward signes and seales therein contained , did seale to his church the covenant of grace . thus in respect of christ the mediatour , god and man , the covenant of grace , and the writings , old and new , wherein it is contained , are called testaments . but in respect of god the father , and in respect of god , considered simply , or as the maker of the covenant with man , and the party betweene whom and man the covenant is made ; the covenant and the writing , old and new , wherein it is comprehended , can in no case be called a testament , because a testament is of no force without the testators death . but god the father never dyed , nor can die , neither god simply considered , nor god the maker of the covenant with man , and the other party in it wch is opposed to man . only christ dyed as hee was mediatour , god and man , and as he was made a partner with man , and stood on his side in the covenant , and as he is the testator , and free giver of his word in the old and new testament , and of his graces and gifts therein promised ; so they are called testaments , and in no other respect at all . from the word testament thus expounded , wee may easily collect and gather what is the nature of a testament , and both the agreement , and the true and maine difference betweene the old and new testament , and the writings contained in both . first , we see that they both agree in this , that they are the writings and instruments of one and the same christ , and his last will , in which , and by which hee doth give himselfe to his church withall his righteousnesse and obedience , and all the blessings which thereupon depend , and they are both sealed by his blood , and ratified by his death . this is manifest by the exposition of the word before laid downe , wherein is shewed , that both the old and new writings of the covenant are called by the name of testaments , only in respect of christ the mediatour , and as they are sealed by his blood , and ratified by his death , and he is the testator in them as hee is mediatour . if either of them bee not sealed , ratified and proceed from him as mediator , it is no testament at all ; to call it a testament , is to say that christ is the testatour , and his death comes betweene to make it of force ; and to say that he is not the testatour , or that it is not ratified by his death , is to say , it is no testament . but all christians grant that both the old and new writings of the covenant are testaments . therefore it is manifest even by their names that christ is testator in both , that the legacies given are his gifts , even himselfe and all his treasures , and inheritance , that his blood healeth , and his death ratifieth both , and thus in substance they agree ; being of one christ , of the same things , both confirmed by one death , they must needes bee one , and confirme one another , and run one way ; if they go divers waies , they must needs destroy one another ; if they destroy not one another , it is plain they go both one way , and do confirme and illustrate each the other , which wee see evidently . the difference then betweene them , is onely in circumstance , and in quality , not in substance . first , the old testament did bequeath unto the fathers , righteousnesse of life , expiation of sinne , adoption of sonnes , and eternall salvation , and happiness in , and through christ the mediatour promised , being not yet come in the flesh , but onely seen a farre off , and apprehended by faith , as the apostle sheweth , hebr. 11. but the new testament gives and bequeathes all these unto us , in , and through christ , being already come in the flesh , and having actually performed all things for us . secondly , the old testament was more darke and obscure , not opened but to few , till the testators death , and did not beget ordinarily so much knowledge and faith as the new doth , and therefore it was a weaker meanes of grace , and did convert but few unto christ . but the new is so plaine , that it may beget knowledge in children , and therefore by it the spirit works more powerfully . thirdly , the old testament was sealed and ratified typically by the blood and death of christ , and by types of them to come . the new is ratified by his death in very deed , and in it selfe , and to us it is sealed in the sacrament of the lords supper by tokens and remembrances of his death already past and fulfilled . fourthly , the old testament , christ the eternall word in his godhead spake to the fathers , and published by moses and the prophets : but the new testament hee publishd by himselfe , immediately as hee was godincarnate , and appeared in our nature , and by his apostles and evangelists , taught by his owne mouth , as appeares , hebr. 1 2. fiftly , the old testament , in respect of the outward forme and manner of sealing and signifying was temporary , and changeable , and therefore the types are ceased , and onely the substance remaines firme : but the new is unchangeable , and the seales thereof are commemorative , and shall shew the lords death untill his comming againe . chap. iii. these and such like differences , the former exposition of the word testament may easily admit . for both the old and the new may be testaments of christ , that is , conveyances , and bequeathings of all his graces and blessings , and may both bee ratified by his death , and yet differ in these and such like respects . but as for divers other differences wch many learned men have set down , they are utterly overthrowne by the exposition of the word testament , and by the true agreement which from thence i have before gathered . this therefore shall be the first use which i will make of these instructions , even to overthrow some other differences which the schoolmen have devised betweene the old and new testament . one is , that the old testament is temporary and mutable ; the new eternall and unchangeable . this cannot stand , for if the old testament be a testament , it must needs bee the testament of christ the mediatour , & if it was ever in force , it was ratified by the death of him the testator ( as is proved before . ) but if it was made of force by the death of christ , how can it be changeable , surely in no case , except christs death be made voide and of no force , wherefore the truth is , that though the old testament be in quality and circumstance changeable , and be changed in respect of the outward forme and manner of sealing it unto men ; and whereas before it was darke and obscure , it is now become bright and cleere by the comming of christ , and the rising up of the sunne of righteousnesse , and by the fulfilling of the promises , and the doctrine of the gospell in the new testament . yet it is not changed in substance , it loseth not the essence & being of a testament , but is still christs instrument by which he doth give and bequeath all his treasures and benefits unto us , as well as by the new ; yea , it is all one with the new in substance ; it is the new folded up ; and the new is the old opened and unfolded . those legacies which christ gave to the fathers by the old , are not made void , but are rather perfected by the new . and that which the old gave by promise , the new giveth by actuall performance . the types which are in themselves abolished , doe stand firme for ever in the things by them signified , which are the substance of them ; and therefore the ceremonies of the old testament , are truely called ordinances of eternity , exod. 12. 14. and in divers other places . thus we see the vanity of this first difference . another difference which they make , is , that the new testament was sealed with the blood of christ ; the old with the blood of bullocks , goats , and other sacrifices . this also cannot stand with the former doctrine ; for if the old testament be christs testament , and hath been of force at any time ; it was of force by vertue of christs death comming betweene ( for otherwise no testament is in force , but by the death of the testator . ) and so it is sealed by christs blood . now it is manifest by the former doctrine , that it is the testament of christ , and hath been in force to the fathers ( as all true christians confesse ) , and therefore it was sealed , not by the blood of bullocks onely , but also by christs blood , and so this difference is not true . but because the words of the apostle seeme to justifie it , hebr. 9. let me shew how farre it may be admitted , and wherein it is faulty . first , it is certaine that the old testament was outwardly sealed at the first , and so long as it stood alone in force by the blood of bullocks and other sacrifices onely : but inwardly by the blood of christ onely , which was signified and represented in the blood of sacrifices . and at length when christ came , and by the plaine doctrine of the gospell had explained it , then it was together with the new , sealed outwardly by christs blood shed unto death on the crosse . but the new was at the first outwardly sealed by the blood of christ , and is now ever since daily to us outwardly sealed by the sacraments , and inwardly by christs blood therein signified : but to say that the old testament was not at all , nor at any time sealed with christs blood , but onely by the blood of bullocks and sacrifices , and that the new testament onely was sealed with christs blood , is to make a false difference . for verily the old testament being nothing else but the new folded up , and the new the old opened to all ; the sealing of the new by christs blood , was the sealing of the old also : yea , as our sacraments , and the outward signes of bread and wine are true outward signes consecrated to signifie christs death past ; so were the sacrifices of the law and the old testament true signes , consecrated to signifie christs death to come ; and as ours seale the new testament , so did they seale the old. as with our right outward sealing , there goeth the inward sealing of christs blood ; so also with those outward seales rightly understood , and used . and therefore as it is absurd to say that the new testament is sealed onely by bread and wine , and water , when we administer and receive the sacraments , because wee use no other outward signes ; so it is absurd to say of their sacrifices , that in them there is no sealing , but by blood of beasts sacrificed ; and thus wee see the vanity of this difference also . the third difference which the schoolemen make , and which onely the papists doe hold , is , that the old testament did onely promise eternall blessings , and the eternall inheritance , and did foreshew them in types , as in the blood of sacrifices , christs blood , in the promised land , the inheritance of heaven , and such like : but it did not give them till christ the testator was dead . but the new testament doth promise , and also give and exhibit the things promised . this difference is very false and impious , and is easily confuted by the former doctrine , and by the whole scriptures . for that which onely promiseth , and giveth not , is not a testament , it is never in force , neither ratified at all ; for being in force by the testators death , it must needes give as well as promise . if the testators death never come betweene , then it is no testament . but the old is a testament , and was in force , and did give , and doth give grace , as well as promise it . this the whole scriptures shew ; for the legacies promised and given in christs will , are himselfe , with all his benefits which doe accompany him . first , his conception and birth , most holy without spot , to sanctifie our conception in sinne , and our uncleane birth . secondly , his perfect righteousnesse of life , to make beleevers righteous . thirdly , his death and sufferings , to ransome them from eternall death , and hell , by satisfying for their sinnes . fourthly , his spirit , with all saving graces , as faith , and such like , by which they come to have communion with him of his son-ship , inheritance , righteousnesse , and right to all blessings , temporall , and spirituall . now though christ was onely promised in the old testament , that he should come , and obey , and suffer for mans redemption ; but was not actually exhibited , nor did obey and suffer till the dayes of the new testament : yet his manhood , birth , obedience , and death , were then as effectuall to save the faithfull , as now they are ; and in that respect hee is called the lambe slaine from the beginning of the world . also by the words of promise in the old testament , christ communicated & gave his spirit to adam , noah , abraham , david , and all the faithfull in the old testament , wch spirit wrought in them faith and perfect communion with christ , of his person so farre , as to make them sonnes and heires of god , of his death for remission of their sinnes ; of his righteousnesse for their justification , and of all saving graces needfull to salvation . this appeares by enoches translation into glory , that hee might not see death , and by eliahs taking up into heaven , by vertue of christs resurrection and ascention , who is the first fruites from the beginning : also by that which is said of abraham , that hee by beleeving came to bee counted righteous : and by that which david saith to himselfe , that god is his portion , psal. 16. and with him hee had all things to make him blessed . therefore this difference is a blasphemous and wicked fiction , excluding the church of the old testament from heaven , and all fruition of christs benefits , and from all saving graces , as regeneration , remission of sinnes , iustification , and redemption , which are the blessings promised and given in the old testament . the fourth difference is , that the new testament is the end of the old , and the old is but a meanes to obtaine the new . this is confuted , first by the doctrine before ; for they which are both in substance , one , and the same testament , cannot the one be the end of the other . but so are these two , as i have before shewed : and it is most manifest by the agreement betweene them , that as the old confirmes the new , and serves to move men to receive it ; so the new being imbraced , serves to give light to the old , that men may see into the true meaning of it , and rightly understand it ; and so here is no difference , in this respect they are both alike . secondly , the scripture is plaine , ( even in the places which they cite to prove this difference , to wit , rom. 10. 4. and gal. 3. 24. and teacheth plainly that christ is the end of both , and both serve joyntly for this one and commō end , to bring men to christ , and to perfect communion with him : and therefore the new is no otherwise the end of the old , than the old is the end of the new , and so this difference is false and erronious . the fift difference is , that the old testament was given onely to the naturall israelites ; the new to all the world : which is here by the former doctrine proved false . for if the old testament is the will of christ , as mediatour , who gave himselfe for all the nations of the world , and is one in substance with the new , and giveth the same legacies , as is before shewed , surely they were both given to all nations , even the old as well as the new , else what shall we say of iob , and the godly and the faithfull of his countrey and age , mentioned in his booke , who had the promises sealed with bloody sacrifices , and yet were not of the nation of israel ? onely here is the difference ; the naturall israelites had the keeping of the old testament , and the oracles of god committed to them for a time , to wit , from moses untill christ : and yet even then it was lawfull for them to teach the word , and make knowne the promises to strangers of all nations , and to convert them , and to receive them into the church ; and many were converted , and joyned themselves to to the god of israel : as rahab of iericho , a canaan itesse , ruth of moab , ebedmelech of ethiopia , and divers others . but the new testament is committed to no speciall people , but published to all the world and among all nations : so now is the old also , and serves ever since christ , for the instruction of all nations of the gentiles . therefore this difference is false . to these the iesuites have added three differences more , which are so grosse , and abominable , that they need no confutation . one is , that the new testament went before the old , because the promises of christ went before the giving of the law , 430 yeeres . heere they shew much ignorance ; for the old testament consists of the promises , as well as of the law , and the promises are the chiefe things in it ; so that the promises and it go together , and they are no more before it , then it is before it selfe . if they will perversly by the old testament understand onely the law of moses , having no respect to the promise of christ , they are in a grosse errour . for that can in no wise be called the testament of christ , it hath nothing to do with the mediator , he doth not by it bequeath any thing to his church . another difference is , that the old testament , did not quicken any , nor give spirituall blessings , but onely temporall ; but the new testament doth give life and spirituall blessings , even the kingdome of heaven . the old gave but the shadow , the new gives the substance , the old the shell , the new the kernell . this is also a mistaking of the old testament , for the bare letter of the law , without respect to christ . otherwise their speech is most abominable . for god by the promises in the old testament did quicken many , and bring them to christ , and to all grace and blessednesse in him , as we see in abraham , david , and the holy prophets . so that if they doe by the old testament understand aright all the writings of moses and the prophets before christ , they are in a blasphemous errour . if onely they meane by the old testament , the law without any promises of christ , then it is no testament , and so they erre grosly to call it so . the last difference is , that the new testament makes men sonnes , and brings them also to the state of sons : but the old doth make none sonnes , except by vertue of the new , neither doth it bring any to the state of sons , but all under it lived as children under bondage , as the apostle speakes , galat. 4. this is also proved to be false by the former doctrine ; for whosoever are in christ are sonnes , and whosoever have the spirit of adoption , are sonnes of god , and in the state of sonnes . now the old testament did bring all the faithfull fathers to christ , and to true fellowship and communion with him , otherwise none of them could have been saved , neither could it have been a testament , one in substance with the new . yea , the scripture testifieth plainely , that the faithfull under the old testament were sons of god , for isa. 63. v. 16. they are brought in thus speaking to god ; doubtlesse thou art our father , though abraham bee ignorant of us , and israel acknowledge us not . thou , o lord , art our father , and our redeemer , thy name is from everlasting , and isa. 64. 8. and ierem. 31. 9. i am a father to israel ( saith god ) and ephraim is my first borne : and yet all these had no other meanes to bring them thus neere to god , but the old testament wherefore wee see there is 〈◊〉 such difference betweene the old and new testament , as many would have us to beleeve , onely they differ in some circumstances , and in quality , as in plainenesse of revelation , and such like beforenamed ; and yet now the difference is not so great , when the old is laid open and expounded by the new , and daily more and more explained to us . and so much for the first vse . secondly , this truth well considered , is of speciall use to make us esteeme and reverence the old testament as well as the new , and so to respect and honour the new , that in the meane time we doe not neglect or lightly esteeme the old testament . let blasphemous heretiques say what they will , let some of them call it a killing letter , and the ministry of death , and make the prince of darkenesse the author of it , and others blaspheme it , as a covenant onely of carnall and earthly promises : yet let all true christians honour and embrace it as the word of the most high , holy , and onely true god , and the testament of christ sealed with his blood , and ratified by his death , in which the fathers found salvation , and eternall life , as our saviour sheweth , ioh. 5. 39. thirdly , this doctrine serves to teach and direct us in the right way both of understanding and expounding the obscure prophesies of the old testament , and confirming , by the old , the most doubtfull things rehearsed in the new ; for the prophets of old spake of christ , and of all things which are recorded in the gospell concerning his death , and sufferings for our redemption : & if any should doubt of the things written in the gospell , concerning the ignominious death and sufferings of christ , as being too base for the son of god to suffer ; the old testament will confirme all , and will shew ye that god himselfe from the beginning foretold christs death , when he said , that the serpent should bruise his heele ; and by the slaughter and bloody sacrifices of beasts , in types foreshewed the same . the prophets also from moses , in all the scriptures , foretold whatsoever christ did or suffered in the flesh for mans redemption ; as our saviour shewed to the two disciples in the way to emaus . and as the new testament is confirmed by the old ; so the old receives cleere light from the new , & that which in it was more obscurely foretold , is by the fulfilling thereof in the new , made most cleere and evident : wherefore let us receive them both as one and the same testament in substance , and that of one and the same christ . if we make them both look one way , & in expounding them make christ the matter & subject of both , we shall not erre , nor be deceived , but in both together we shal see christ most fully revealed , so far as is needfull for us to know him , and the true way to salvation , in him our saviour & redeemer . chap. iiii. of the word covenant , and of the nature of a covenant , and the agreement and difference betweene the old and new covenant . the second thing which comes to be considered , is the covenant betweene god and man ; where we are to shew what the word covenant signifieth , what is the nature of a covenant , and the agreement and difference between the old and new covenant . the word covenant , in our english tongue , signifieth , as we all know , a mutuall promise , bargaine and obligation betweene two parties , and so likewise doth the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifie most commonly : but the derivation of the hebrew word , and of the greeke , is of speciall use , to shew the nature of the covenant which they principally signifie , and what speciall things are therein required . i will therefore first insist upon it a little . secondly , i will shew the severall sorts of covenants which the words signifie , and will briefly describe all the covenants betweene god and men . thirdly , out of the severall descriptions i will gather the agreement and difference betweene the old and the new covenant . and lastly , i will make some use and application of these considerations to our selves . first the derivation of the words of it , if it be rightly considered , may give us great light . the hebrew word berith , is of some derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , barar , to purifie , and to purge out drosse , chaffe , and all uncleannesse , and to choose out , and separate the pure from the impure , the gold and silver from the drosse , and the pure wheate from the chaffe . the reasons of this derivation , are two . one , because god , in making the covenant of naturall life , did choose out man especially with whom he would make the covenant . and in the covenant of grace he doth chuse out the multitude of the elect , even his church and faithfull people , whom he did separate by predestination , and election , from all eternity , to be an holy people to himselfe in christ . the other reason is , because in a true , and lawfull covenant , both parties must be of pure hearts , free from all deceit and sophistry , and must deale faithfully , and meane plainely and sincerely in every point and article . others derive the word berith of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bera , which signifieth both to elect or choose , and also to divide or cut asunder . the reasons wch they give , are two . the first , because covenants are not made but betweene choise persons , chosen out one by another , and about choise matters , and upon choise conditions , chosen out and agreed upon by both parties . the second , because god made the first covenant of grace , and sealed it by sacrifices of beasts , slain , divided , and cut asunder , and the choise fat and other parts offered upon the altar ; and in making of great and solemne covenants , men in old time were wont to kill and cut asunder sacrificed beasts , and to passe betweene the parts divided , for a solemne testimony , gen. 15. 17. and ier. 34. 18 ▪ others derive the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth to eate and refresh ones selfe with meate , whereof there is some reason , to wit , because the old covenant of god , made with man in the creation , was a covenant wherein the condition or law was about eating ; that man should eate of all trees and fruits , except of the tree of knowledge of good and evill . and in the solemne making and scaling of the covenant of grace in christ the blessed seed , the publique ceremony was slaying and sacrificing of beasts , and eating some part of them , after the fat and choise parts were offered up and burnt on the altar . for god by vertue of that covenant gave man leave to eat the flesh of beasts , which hee might not doe in the state of innocency , being limited to fruits of trees , and hearbes bearing seed , for his meate , gen. 1. 29. so also in solemne covenants betweene men , the parties were wont to eate together ; as appeares , gen. 31. 46. to these , two other derivations may be added ; one , that berith may be derived of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth to create , whereof there is good reason ; to wit , because the first state of creation was confirmed by the covenant which god made with man , and all creatures were to be upheld by means of observing of the law and condition of that covenant . and that covenant being broken by man , the world made subject to ruine , is upheld , yea , and as it were created anew by the covenant of grace in christ . the other derivation is of the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth fat : because in the covenant of grace , god promiseth to man the fat of heaven , and of the earth , that is , the most excellent blessings which heaven and earth can afford : and man offereth up to god the fat of his soul , & of all his goods , that is , the most precious things which he hath , besides the sweet and most excellent and precious sacrifice which christ offers up for him to god . these are the divers derivations of the word berith , which i have observed out of the writings of the learned , to which i have added these two last . and because this word doth well agree with the sound and signification of all the words of which it is derived by severall learned men , so that if wee should make choise of any one derivation , we might seeme to reject and despise others which stand with as good reason ; i hold it the safest and surest way to account of this word , as of a speciall word invented and given by the spirit of god himself , who sees and knowes all circumstances of every thing at once , and that it is purposely framed out of all the words before named , and includes in it the sum of them all , being , as it were , the quintessence of them all distilled together into one perfect sense . and howsoever it may seeme strange to some , at the first blush , that one word should be derived of many , and receive a mixt signification from them all ; yet if they better consider it , they shall see good reason for it , and shall finde that it is no rare thing in holy ▪ scripture , for one word to signifie in one place divers things , and one word to be derived of many , and to borrow the severall significations of them all . the proper name of the prophet samuel , is derived of foure hebrew words , the first shaal , which signifies to aske ; the second hu , which signifies him ; the third min , which signifies of ; the fourth el , which signifies god , and it is said , 1 sam. 1. 20. that his mother called him shemuel , that is , one asked of god , because shee said , i asked him of the lord . so the prophet isaiah called his sonne by gods appointment sheariashub , wch is derived of severall words which signifie , a remnant shall returne . and the prophet ieremy , by inspiration of gods spirit , told pashur the persecuting priest , that his name should be magormissabib , terrour round about , or on every side , because the lord would make him a terrour to himselfe , ier. 20. 3. now if one name may by the testimony of gods spirt be derived of divers words , and borrow a mixt sense from them all , as the word samuel , which is derived or compounded of foure words , and doth hold the signification of them all , though it includes but one letter of some of them ; much more may wee thinke that the word berith is derived of all the words before named , and includes in it the sense and signification of them all , as well as it includes a syllable at least of every one of them ; this is one strong and invincible reason . secondly , wee have good reasons of every derivation , as i have already shewed . thirdly , the deriving of the word , from all , and not from one onely , doth reconcile in one , all the severall opinions of the learned , and justifies their several derivations , without rejecting , or offering any wrong , or disgrace to any . fourthly , the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by which the septuagint in their greeke translation doe expresse the hebrew word berith , and which the evangelists and apostles in the new testament doe use to signifie a covenant , is derived of the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which hath divers of the significations of the hebrew words , of which berith is derived ; for it signifies , to set things in order and frame , to appoint orders , and make lawes , to pacifie and make satisfaction , and to dispose things by ones last will and testament . now to compose and set things in order , is to uphold the creation ; to walke by orders & lawes made & appointed , is to walk by rule , & to live & to deal plainely , and faithfully , without deceit . to pacifie and make satisfaction includes sacrifices and sinne-offerings . to dispose by will and testament , implies choice of persons and gifts ; for men doe by will give their best and most choise goods to their most deare and most choise friends . thus the greeke which the apostles use in the new testament to signifie a covenant , to expresse the hebrew word berith , wch is used in the law and the prophets , doth confirme our derivation of it from all the words before named . and this derivation of the hebrew and greeke names of a covenant being thus laid downe and confirmed by these reasons , is of great use : first , to shew unto us the full signification of the word covenant , and what the nature of a covenant is in generall . secondly , to justifie the divers acceptations of the word , and to shew the nature of every word in particular ; and so to make way for the knowledge of the agreement , and difference betweene the old and new covenant . first , there we see that this word signifies all covenants in generall , both gods covenant with men , and also the covenants which men make among themselves . for there is nothing in any true covenant , which is not comprised in the signification of this word ▪ being expounded according to the former derivations . heere also we see what is the nature of a covenant in generall , and what things are thereunto required . first , every true covenant presupposeth a division , or separation . secondly , it comprehends in it a mutuall promising , and binding betweene two distinct parties . thirdly , there must be faithfull dealing , without fraud , or dissembling , on both sides . fourthly , this must be betweeene choice persons . fiftly , it must be about choyce matters , and upon choice conditions , agreed upon by both . sixtly , it must tend to the well-ordering and composing of things betweene them . all these are manifest by the significations of the words from which berith is derived . but i hold it not so needfull to stand upon the nature of a covenant in generall . i therefore come with speed to the divers acceptations of the word , and to the description of every speciall , and particular covenant , which is needfull to be knowne of us . chap. v. first , the hebrew word berith , ( as also the names of covenant , in the greeke , and english tongue ) signifies a covenant betweene god and men . secondly , it signifies the covenants of men among themselves , as gen. 21. 27. it signifies the covenant betweene abraham , and abimelech , and gen. 31. 44. the covenant betweene iacob and laban . but here i have little to doe with covenants betweene men . the covenant which i am to insist upon , is betweene god and men . first , the covenant of naturall life and blessings , which god made with man in the creation . secondly , the covenant of grace , which god made with man in christ , after mans fall . in the covenant of nature , the parties were , god the creator , and man the creature , made after gods image and likenesse , and so not contrary to god , nor at enmity with him , but like unto god , though farre different , and inferiour to god , in nature and substance . the promises on gods part were these , that heaven and earth , and all creatures should continue in their naturall course and order , wherein god had created and placed them , serving alwayes for mans use , and that man should have the benefit , and lordship of them all , and should live happily , and never see death . the condition on mans part , was obedience to gods law , and subjection to god his creator in all things ; and this he was to expresse by obeying gods voyce in every thing which he had already , or should at any time command , more especially in abstaining from the tree of good and evill . the signe and seale which god gave to man , for the confirmation of this covenant , was the tree of life , which was to man a sacrament , and pledge of eternall life on earth , and of all blessings needfull to keepe man in life . the receiving of this seale , was mans eating of the tree of life . the end of this covenant , was the upholding of the creation , and of all the creatures in their pure naturall estate , for the comfort of man continually . this was the first covenant which god made with man , and this is called by the name berith , iere. 33. 20. where god saith , if you can breake my covenant of the day and night , and that there shall not be day and night in their season , then may also my covenant with david be broken . in these words he speakes plainly of the promise in the creation , that day and night should keepe their course , and the sunne , moone , and starres , and all creatures should serve for mans use . this though man did breake on his part , yet god , being immutable , could not breake it , neither did hee suffer his promise to faile ; but , by vertue of christ promised to man in the new covenant , doth in some good measure continue it , so long as mankinde hath a being on earth . the covenant of grace , is that which god made with man after his fall , wherein of his owne free grace and mercy , hee doth promise unto mankinde a blessed seed of the woman , which by bruising the serpents head , that is , destroying the power and workes of the devill , should redeeme mankinde , and restore all that beleeve in that blessed seed christ , to a more happy and blessed estate , then that which was lost . in this covenant the parties were god almighty offended by mans sinne , and provoked to just wrath ; and man by his wilfull transgression now become a rebell and enemy against god , and deserving eternall death ; so that here is great contrariety , separation , opposition , and cause of enmity betweene the two parties , and betweene them there was no possibility of peace and reconciliation , without a fit and all sufficient mediator necessarily comming betweene . the things which god promiseth in this covenant , and for his part performeth , are admirable , farre surpassing mans reason . the first , is the all-sufficient mediatour christ , his owne eternall sonne , whom god promised immediately after mans fall , and who did then begin , actually , to mediate for man , and did undertake to become man , and by a full satisfaction made in mans nature , to gods ▪ infinite iustice , and just law , and a perfect and full ransom paid for mans redemption to purchase pardon of all mans sins ; to justifie , and make him righteous , and to reconcile him to god . the second , is the spirit to be given to man , and shed on him through christ the mediatour , gal. 3. 14. and tit. 3. 6. the third , is spirituall ▪ life , derived frō christ , & wrought in man by his quicking spirit , together with all graces and blessings thereto belonging . the fourth , is union , and communion with christ of all his benefits , as of his son-ship , to make all regenerate men sonnes of god , and heires of eternall life , glory , and all blessings , of his satisfaction and sufferings for remission of all their sins ; of his righteousnesse for justification . the fift , is a true right to the naturall life which adam lost , to the creatures made for mans use , and to all earthly blessings which are given him to possesse and injoy in this life . the sixth , is sanctification and holinesse , whereby man is fitted to see and enjoy god , matth. 5. 8. and hebr. 12. 14. the last , which is the end of all , is the eternall life of glory , in the fruition of god in heaven . in this covenant there is not any condition or law to bee performed on mans part by man himselfe , as in the first old covenant , of nature ; and therefore it is called the free covenant of grace , and not of workes . the perfect obedience , righteousnesse , and satisfaction of christ , which he performed to the whole law , for man , in mans nature , though it stands in the place of every mans perfect obedience to gods law in his owne person , and his subjection to the whole revealed will of god , which was the condition of the old covenant of works , and when man is partaker of it by communion with christ , he is more perfectly justified , and made worthy of life eternall , than man in the state of nature could have beene by his owne perfect obedience , and personall righteousnesse performed in his owne person ; yet it cannot so properly bee called , a condition of the new covenant of grace which god hath made with mankinde ( because god imposeth it not as a condition to bee performed by every man in his person ) but is one of the blessings promised in the new covenant . so likewise , the gifts , graces , and workes , and fruits of the spirit , which are required to be in man , to make him an actuall partaker of christ , and of life and salvation in him , whether they be outward , as the word preached and heard , the sacraments given and received , and the like ; or inward , as faith , by which christ is received , and applied ; repentance , love , hope , and other saving graces ; they are all free gifts of god , he gives them to us , and by his spirit workes in us both to will and to doe ; and without his grace continually assisting us according to his promise , wee cannot performe any thing which is mentioned in the gospell , as a conditionall meanes of life and salvation in christ . and therefore this covenant is foedus gratuitum , a most free covenant of grace , wherein no condition is propounded to man , to be performed by any power of his owne , for the obtaining of life : but god of his owne free grace promiseth all blessings , and for his owne sake gives them ; and also all power to receive and enjoy them . and the end and use of this covenant , is not any gaine which god seeketh to himselfe , nor any good which he can receive from man , or any creature , but onely the making of man perfectly blessed in the fruition of himselfe and all his goodnesse , and so gathering to himselfe all things in christ . this covenant is that which is called , the covenant of peace , and is most highly extolled , and commended in all the scriptures , both of the old and new testament . and howsoever the substance of this covenant hath beene alwayes one and the same from the beginning , even from the seventh day of the world , wherein god first promised christ the blessed seed , and so shall be for ever ; yet because the circumstances are divers , and the manner of revealing the promise , and of sealing it , is far different in the old , and new testament ; hereupon it comes to passe , that the spirit of god doth distinguish it into the old and new covenant ; and as it was revealed , and sealed to the fathers under the law , cals it the old covenant ; and as it is now revealed and sealed under the gospell , cals it the new covenant , ier. 31. 31. & 2 cor. 3. 6. and both these are called by the name {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the hebrew , and by the name of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the greeke text . chap. vi . in the old testament , the lord first made this covenant with adam , but in very darke , obscure , and generall termes , and in types and figures , even sacrifices wch were seales of it unto him and his posterity . the words of the covenant were these , that the seed of the woman should breake the serpents head , & the serpent should bruise his heel , that is , christ made man of the seed of a woman ; and being by the old serpent , the divell , and by the generation of vipers persecuted , and put to an ignominious death , should dissolve the workes of the divell , and destroy sinne , by satisfying for it to the full . the sacrifices which god added to this promise , further to illustrate and confirme it , were clean and fat-fed beasts , wch the lord commanded them to consecrate , slay , and to offer up to him by burning and consuming part thereof ; and the rest , they themselves who were his priests and sacrificers , did eate . that the lord taught adam to sacrifice , appeares by the practise of cain and abel , and by their offrings which they brought to god , being undoubtedly taught by their father , gen. 4. yea , it may be gathered from the coates of skinnes which god made , and therewith cloathed our first parents , gen. 3. 21. those skinnes could be no other , but of beasts slain and offered in sacrifice . for , before adams fal , beasts were not subject to mortality , nor slaine ; the slaughter , and killing of beasts , and mans eating of their flesh , came in by sinne , and after mans fall . in innocency mans meat was fruit of trees , and herbes bearing seed , gen. 1. the first right which god gave to man to eat flesh , was after the promise , and after that beasts were consecrated to be sacrificed as types of christ , and of his death . now these sacrifices of beasts did shew the nature of the covenant , and the manner of mans reconciliation ; chusing of cleane and harmelesse beasts , shewed that christ should be pure and holy in himselfe , like a lambe without spot ; the consecration of them shewed that christ should in his conception be sanctified , and take our nature , and our sinnes upon him , that hee might be our redeemer , and our sacrifice . the killing of the beasts , and the burning of the fat , and some parts of them , signified the manner of christs reconciling of us , and working our peace , even by his death , and passing through the fire of gods wrath . gods cloathing of adam and his wife with their skinnes , signified that mans sin and shame is covered with christs satisfaction , and the faithfull are to be cloathed with the robe of his righteousnesse . the liberty which god gave man to eate flesh of beasts , which hee might not before sacrifices were ordained , sheweth that we gaine more by christ , than we lost in adam . this was the first making and revealing of the covenant . afterwards the lord renued this covenant with noah , gen. 6 ▪ 10. and did further reveale it in another type , namely , the saving of noah and his family in the arke , which was borne up by the flood of waters ; which arke signified the church : the saving of them onely who were in the arke , shewed that salvation is found onely in the church of christ , and none can be saved but they who by faith cleave to christ , and are members of his body in the true church : the water bearing up the arke , and so saving it and them that were in it , signified that the and faithfull are saved by the washing of regeneration , tit. 3. 5. the baptisme of the spirit , and that laver of christs blood , which outward baptisme signifieth , 1 pet. 3. 21. thirdly , the lord renued this covenant with abraham , and did somewhat more plainely reveale it unto him . first , by promise , that in him all the families of the earth should be blessed , and the promised seed and saviour should come of him , gen. 12. 3. and 22. 18. secondly , by shewing the way to life and happinesse , even justification by faith , apprehending christ , and seeking righteousnesse for a shield , & for reward in him alone . gen. 15. 1 , 6. thirdly , by oath , gen. 22. 16. fourthly , by the promise of the land of canaan to him , and to his seed , which was a type of the heavenly canaan , and did praefigure the countrey which is above , gen. 15. 18. fiftly , by the seale of the covenant of grace , to wit , circumcision , which signified that gods faithfull people must be circumcised in their hearts , and have the fore-skinne of fleshly lusts cut away by mortification of the spirit , gen. 17. sixtly , the offering up of isaac , the sonne of promise , on mount moriah , by gods appointment , did praefigure and foreshew , that by the offering up of christ , the promised seed , in the same place , all nations should be saved , gods wrath pacified , and perfect obedience fulfilled . lastly , by the outward forme , and ceremony of a solemne oath and covenant which passed betweene god and abraham , gen. 15. 17. for there we reade , that the lord commanded abraham to take an heifer of three yeeres old , a shee goat of three yeeres , and a ramme of three yeeres , and a turtle dove , and young pigeon , and he divided them in the midst , & laid each peece , one against another . and it came to passe , that when the sun went downe , and it was darke , behold a smoaking furnace , and a burning lampe , that passed betweene those pieces . now this was the forme of taking a solemne oath among the chaldeans and the hebrewes , instituted by god himselfe , as appeares , ierem. 34. 18. where it is said , that when the children of israel made a covenant to let their servants goe free , they cut a calfe in twaine , and passed betweene the parts of it : this was the ceremony of an oath and covenant ; and this god ordained , for he calls it there , his covenant . and hereupon it is , that in the old testament , the hebrew word which is used for making of a covenant , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( which signifies , to cut asunder ) as appeares , deut. 5. 2. and divers other places , which sheweth that covenants were solemnly made by sacrifices of beasts divided . now this dividing of the beasts in two parts , did signifie and teach two things . first , that there was a division made betweene god and men , by sinne . secondly , the division of the covenant of grace , into two parts , the old and new testament . the comming , and passing betweene signified , first , that god and men must be reconciled , and the covenant sealed and confirmed betweene them by a mediatour . secondly , that christ the mediatour was to come in the middest of yeeres , betweene the time of the old , and the time of the new testament , to knit and linke both in one , and to confirme both . but in that god came betweene the parts , like a smoaking furnace , and a burning lampe , to confirme the covenant , and to ●●ale it to abraham at that time ▪ this signified , first , that christ the mediatour , comming betweene god and men , should be god clouded in our fraile nature , which is but like a vapour and smoake ; that he should passe through the furnace of afflictions , and yet in his life should be a burning and shining lampe , pure and perfect in righteousnesse and holinesse , secondly , that the lord in those times did reveale himselfe and his sonne more obscurely , like a smoaking furnace in smoake and cloudes , and like a burning lampe , which is but dimme in comparison of the light of christ the sunne of righteousnesse , risen up in the gospell , and the brightnesse of gods glory shining in the face of iesus christ . besides these wee reade of divers other renuings , and explanations of this covenant ; as that with david , recorded , psal. 89. 3 , 28 , 34 verses ; where the lord promised that christ should come of the seed of david , and should be a king for ever . and many promises of speciall ●lessings which god of old promised , are called covenants . but the speciall and principall covenant which is especially called the old , and is distinguished from the new covenant of the gospell , is gods making and renewing of the covenant with israel , partly by his owne mouth , and partly by the ministery of moses on mount horeb , which is mentioned exod. 19. 20. for that covenant is a mixt covenant , partly of the covenant of workes , which is the old covenant , partly of the covenant of grace , which was made after the fall . first , god sent moses to the people to aske whether they would obey the lords voyce , and keepe all his commandements , that they might thereby live and be blessed . they answered all together , and said , all that the lord hath spoken we will doe . thereupon the lord came downe upon mount sinai , in fire and smoake and with terrible thunders and lightnings , and the sound of a trumpet , and spake unto them the words of the law immediately with his owne mouth , promising life to them that kept it , and threatning death to the breakers thereof , now this was but a repeating , and renewing of the first covenant of workes , to be performed by every man in his owne person , for the obtaining of life . in this therefore there was no mediatour betweene god and the people . the reasons why the lord thus began with israel , and first renewed the old covenant , were divers . the first , was their pride , presumption , and hardnesse of heart ; they presumed that they could doe all that the lord would command them , and therefore he gave them his law to shew them their duty ; that they assaying to fulfill it , and finding their owne insufficiency , might bee humbled and brought downe from vaine confidence in their owne workes . heere the lord did deale with them , as wise fathers deale with their foolish & vain boasting sons , who do promise largely that they will do any thing which their fathers will command them , and that by their merits they will bind their fathers to love them , and to give them the inheritance . in such a case , a wise father will put such a boasting sonne to the triall , and will put him to a taske which he knoweth that he is unable to goe through ; not because hee beleeves , or hopes that his sonne can performe it ( being through his own intemperance disabled ) but for this end , to make him see his owne folly and insufficiency . and so the lord did deale with israel . secondly , the lord gave the law , which is the rule of righteousnesse , and withall shewed the punishment due to the transgressors of it ; that it might be as the rod of a schoolemaster , to drive them to christ , to learne the saving knowledge , and way of life in him , as the apostle speakes , gal. 3. and to make them out of feare renounce themselves , and seeke mercy in him . thirdly , to teach them and us , that howsoever it is impossible for us to be saved by the law , by reason of our sinfull flesh , and our corruption which hath utterly disabled us , that we cannot obey it ; yet the law is still in force , and requires perfect righteousnesse ; and without the righteousnesse of the law fulfilled by christ for us , we cannot be justified nor saved , according to that saying of the apostle , christ is the end of the law for righteousness to every one that beleeveth , rom. 10. 4. for these and such like reasons god gave the law . but when the people of israel heard the law , which was the covenant of workes to be performed in their owne persons , and that immediately from god himselfe , it is said that they were sore afraid , and being not able to abide the sight of gods glory , nor the sound of his voice , they cryed out , why should we die ? and hereupon they began to desire a mediator , even moses , saying , goe thou & hear the lord , & speak thou to us , exod. 20. 19. and deut. 5. 25 , 26 , 27. this was some good beginning ; the law began to take effect , and to drive them towards a mediator . and therefore the lord said , they have well spoken all that they have said , to wit , in desiring a mediatour ; & added withall , o that there were in them such an heart , that they would feare mee , and keepe my commandements alwayes : that it might be well with them and their children ! which words shew the will and minde of god , wishing after a sort their increase and continuance in this good minde and feare of him , and seeking to keepe his commandements , in , and by a mediator . whereupon hee proceedes to deale with them by a mediator , and to renue the covenant with them , by appointing divers figures of christ , as sacrifices , rites , ceremonies , the tabernacle , the arke of the covenant , and the mercy seat ; in all which , as in types , he did reveale christ , though obscurely , unto them , and shewed that sinne was to be expiated and purged away by his death . afterward , also when they came into the land of moab , he did renue the covenant of grace in more plain termes , than he did on mount horeb ; insomuch that by reason of the greater plainnesse , it is called another covenant , deut. 29. 2. there he told them , that christ should bee their rocke , deut. 32. 4. and that the word , his gospell , was among them . now because of the first part of this covenant , to wit , the ten commandements which god spake first , and after gave them written in two tables , which are called by the name of covenant , deu. 4. 13. and 9. 9. and indeed are the summe of the old covenant which god made with men in the creation ; this covenant , which god made with israel , is called the old covenant , and the covenant of the law , and is opposed to the covenant of the gospell , that is , to the covenant , as it is now revealed in the writings of the evangelists and apostles , and plainely preached and published over all the world . thus much for the old covenant . chap. vii . the new covenant which was foretold by the prophets , isa. 42. 6. ier , 31. 31. zach. 9. 11. it is the covenant which god hath now made by the preaching of the gospell in this new testament . it is the covenant of all happinesse , all blessings , and all salvation in christ , plainely preached and revealed , sealed also and confirmed , not by blood of christ in types and figures ; but by the very blood it selfe bodily shed on the crosse for our sinnes ; and by the two plaine sacraments of baptisme , and the lords supper , this is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the new covenant , ierem. 31. 31. and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , luke 22. 20. and 2 cor. 3. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a better covenant , hebr. 7. 22. for in it the lord reveales his promises so plainley and cleerely , that all men may see and know the way to life . and howbeit in this covenant there is nothing expressed wch was not implyed and included in the general obscure promises made unto adam , and unto abraham & david , and the rest of the fathers in old time ; and although iesus christ the perfect saviour , and eternall redeemer , god and man , with all his righteousnesse , obedience , and full satisfaction , and all his benefits , blessings , gifts and graces , which serve to bring men to perfect blessednesse and salvation ; and which are fully expressed in the covenant of the gospell , were darkely and obscurely offered unto the fathers , and were apprehended by their faith , in that covenant which god made with them : yet certainely this covenant , as it is now renewed by the comming of christ , and by the preaching of the apostles and evangelists , may justly be called a new covenant , and is truely so called , both by the prophets and apostles , for divers good reasons and considerations . first , because there is as great difference betweene this covenant thus revealed , and the covenant as it was revealed before christs incarnation , as there is betweene an old darke house builded up strong , but yet without any whiting or painting , having very few doores or windowes in it , and those either very narrow , or else shut up with boords , or stopped with bricks and morter , that few can enter in , save such as are already within it ; and when they are there , they have but small light , and some none at all : there is ( i say ) as great a difference betweene the covenant , as it was revealed to the fathers , and the same covenant being now renewed with us , as there is betweene such an old darke house , and the same house when it is repaired from the very foundation , and is all whited over within and without , all painted and beautified , and trimmed from the roofe to the foundation , and is made full of faire and wide doores on every side , for all sorts of people to enter into it ; and hath many large windowes made in every roome , whereof none is stopped up ; but all are glazed with pure crystall glasse , through which the light of the day , and the bright beames of the sunne doe shine most comfortably . this difference will appeare most evidently to us , if wee compare the old and new testament together , and observe the diversity of revelation . the covenant which god made with the fathers before christ , was a sure house builded on christ , and founded on gods eternall truth . it was a safe shelter against all raine and soule weather of affliction , and all stormes of temptations , and did shrowd the fathers from the scorching heate of an evill conscience , and the fiery flames of hell and the devills fury : but it had few doores , and those narrow ones , such as few could enter through , to wit , onely the naturall israelites , who were all included in it by the promise made to abraham , and those who were circumcised proselytes . the windowes of it were few also , and those were the darke promises of christ , wch yeelded but little light , shadowed over with types and figures , as with a vaile of obscurity . it had no glorious ornaments to allure men a farre off ; it was not whited , nor painted , nor set forth with variety of pleasant pictures which might delight people : but it rather appeared all bloody with the blood of bulls , goates , rammes and lambs , like a slaughter house , and all blacke and smoaky with the continuall offering of burnt offerings and sacrifices , and the smoaky fumes of incense : yea , so many were the ceremonies to be observed , and so heavie and intolerable was the burden of them , that it appeared unto all that passed by , to be rather a shop to worke and labour in , a mill to grinde in , and an house of correction , then any place of rest , or pleasant and comfortable habitation . but this covenant , as it is now renewed with us under the gospell , is much altered , and made like an house repaired and renewed throughout from the top to the foundation . the rocke christ upon which it is built , is now set forth in all his glorious colours ; all all the mosse of ceremonies which did over-grow and cover him , is taken away ; hee now shines like ivory , crystall and adamant , most finely polished . the truth of god in his promises , which is the ground of our faith , is now made manifest and clear by the comming of christ and by the fulfilling of his word which he spake from the beginning ; and now we dare boldly relie and rest on gods word , in sure hope and confidence that his truth will never fail . the ministeriall foundations , to wit , the writings of moses and the prophets , are now by the light of the gospell changed as it were from rough and unhewen stones , and made like smooth polished marble . the foure gospels are , as it were , foure doores made in the foure sides of this square house , looking towards the foure winds of heaven , ready to receive all men from all the foure corners of the earth . the many sermons of christ and his apostles in the new testament , are as so many windowes , through which , as through crystall glasse , much heavenly light is conveyed and derived unto us , even from heaven , from the throne of god ; the sweet promises , and many and divers gifts of the spirit , as knowledge , faith , tongues , gifts of healing , prophecying , miracles , and the like , are as pleasant and delightsome pictures and ornaments , able to draw , allure , and delight the hearts of all men . and the many outward blessings of peace and plenty wch follow the preaching and profession of the gospell where it is received , are as it were a glorious painting & whiting , which doth make this house glorious a far off , and fils and enflames all that passe by with admiration and love of it . now there is none so obstinate , nor so strict in speech , but hee will grant , that an house so altered and renewed throughout , ( as i have before shewed ) may truely be called , though not another , yet a new house ; because it is repaired , renued and beautified in all parts , though the foundation and substance of the walls , and the timber be the same . and therefore none can deny but that the covenant of grace now under the gospell , though it be the same in substance and matter with that made to the fathers , and hath the same foundation ; yet being thus altered , renewed , and beautified , may justly be called , though not another , yet a new covenant at least , and a better covenant . secondly , the covenant of grace which before god made with abraham and his seed , and which was inforce onely among the israelites before the comming of christ , is now by the preaching of the apostles made with all nations , and all the people of the world are received into it , or at least have it offered unto them ; and there is free accesse made unto all through the new doores which are now made in every side of the covenant ( as is before noted . ) this is manifest by the very mission of the apostles , and the commission which our saviour christ gave unto them ▪ matth. 28. in these words , goe teach all nations . now experience teacheth us , that when an house is not onely repaired , but also inlarged every way , and the foundation of it is stretched out an hundred times more then before , it may truely even in respect of it selfe be called a new house . and when new inhabitants come to dwell in an house wherein they never dwelt before , though the house hath beene long built , and is old in it selfe ; yet to them it is a new habitation , and men in such cases call their houses new houses . therefore by the same reason it followes necessarily , that the covenant of grace which was made with the fathers , being now by the comming of christ , the light of the gospell , and more plentifull gifts of the spirit , much enlarged , and made capable of all nations , and christ the foundation of it being stretched out to all the world ; it may even in it selfe be called a new and better covenant . also in respect of the new people which are received into it , it may be called a new covenant , though in it selfe it were no whit altered or enlarged at all . thirdly , where the seales of a covenant are made new , and the old are taken away , and where the manner of sealing is altered and quite inverted , there we may call it a new covenant , though the substance be the same . experience teacheth this ; for when a man that hath a i ease of twenty yeares in an house , gives it up , and takes another of the same terme in more full and plaine words , or when upon some defect which he findes in his deed of sale , either in the forme of conveyance , or in the sealing and the witnesses , hee gives up his former deed , and takes another of the same land sealed with other seales , and testified by other witnesses ; this wee call a new deed , though the land be the same , and the purchase all one in substance and true meaning . now thus it is betweene the covenant of grace now under the gospell , and the same covenant before the comming of christ . though this is the same in substance , and the salvation promised is the same , even that wch is onely in christ : yet the manner of sealing is much altered and inverted , and the outward seales also . the covenant had before many seales , as circumcision , the passeover , and all the sacrifices , ceremonies , types and figures of the law : now it hath onely two , baptisme and the lords supper . the old seales were darke and obscure , and had christs image but dimly imprinted into them : the new have a more lively resemblance of christ . in baptisme there is the print of the whole trinity , the father , the sonne , and the holy ghost . and the signes in the lords supper are so like unto the body and blood of christ , that they are called by the same name . before the gospell the covenant was first sealed typically by christs blood ; and at last by the blood it selfe . now the covenant is first sealed by the blood of christ it selfe , and afterwards , to the end of the world , it is sealed to us by evident signes and remembrances of christs death , given by himselfe as pledges to us . the old seales were mutable ; the new are unchangeable . the old sealing was much in outward shew , and very little inwardly by the spirit ; the new is little in outward shew , but more by the inward worke of the spirit . the word of the covenant is now more abundantly written in mens hearts , according to the word of the lord ier. 31. 33. this is the new covenant , i will put my law in their inward parts , and will write it in their hearts . which words are to be understood thus ; not that the fathers had not the word written in their hearts , but that it was not so deeply written , nor in the hearts of so many , as now it is . wherefore the seales and the manner of sealing being so much renewed , and inverted , we may truely call this a new covenant . thus you see the description of the new covenant now under the gospel , and the true reasons why it is called the new covenant , even when it is compared with the covenant made with the fathers , which was the same in substance with it . but if we compare it with the covenant of nature , which is the covenant of works , and of the law made with man in the creation ; then it must of necessity be called new , because that went before it , and was in the time of mans innocency ; this came in after the fall ; that promised naturall life , this promiseth spirituall also ; that tended to hold up the old adam , this to build up the new . so likewise , if this new covenant of the gospell be compared with the covenant which god made with israel in the wildernesse , it may truely and must necessarily be called new . for that was a mixt covenant , mixt of the covenant of nature and of grace , and contained in the law , which is the covenant of workes ; and the faith of the promise which is of the gospell and of grace ( as is before shewed . ) and therefore in respect of the first part of that covenant which promised life to the doers of the law , this is truely a new covenant , differing in substance from it ; and indeed the apostles doe call this covenant of the gospell a new covenant , especially and chiefly in comparison of these two covenants , even that of pure nature , and that mixt covenant of the law . chap. viii . now having largely described the covenant of the gospell , i proceed , for our better satisfaction , to shew more fully , plainely and distinctly , the true agreement and difference which is betweene the first covenant of nature , and the second covenant which is the covenant of grace , and betweene the old and new publishing of the covenant of grace . and first for orders sake i will shew how the covenant of nature and grace doe agree , and differ . secondly , because the covenant of grace hath beene solemnly published three divers wayes . first , more darkly and obscurely to the fathers , from adam untill the giving of the law . secondly , after a mixt manner to the israelites , by the ministery of moses . thirdly , now at last most plainely and purely since the coming of christ in the flesh , by the gospell preached and published to all nations . i will shew how this last publishing of the covenant , which is so glorious , that it is called the new covenant by a speciall prerogative , doth agree with , and differ from the two former publications made , the one with the fathers , adam , noah , abraham , and the rest ; the other with the israelites in the wildernesse . the cleer knowledge of which things may yeeld much fruit , profit and comfort , to the hearts and soules of true christians . chap. ix . the agreement of the covenant of nature , which is called the first , with the covenant of grace , which is called the second covenant . first , these two covenants doe agree betweene themselves , and that in three respects ; first , the parties are in substance the same in both covenants . in the the first covenant of workes god was the one party , and adam the other ; and in the second , the parties are still the same in nature and substance , to wit , god and adam , with all mankinde his posterity . secondly , they doe agree in divers of the promises and conditions . in the first god promised unto man life and happinesse , lordship over all the creatures , liberty to use them , and all other blessings which his heart could desire to keepe him in that happy estate wherein he was created : and man was bound to god to walke in perfect righteousnesse , to observe and keepe gods commandements , and to obey his will in all things which were within the reach of his nature , and so farre as was revealed to him . in the second also the promise on gods part is life and happinesse , with all blessings thereto requisite , lordship over the creatures , liberty to use them , and a true right and title to them all , and in lieu of these he requires of man perfect righteousnesse and obedience to his will and law , in every point and title , as our saviour christ saith , mat. 5. 18. thirdly , as the one had seales annexed unto it for confirmation , so also hath the other . the seale of the first covenant was the tree of life , which if adam had received by taking and eating of it , while hee stood in the state of innocency , before his fall , he had certainely beene established in that estate for ever ; and the covenant being sealed and confirmed betweene god and him on both parts , he could not have beene seduced and supplanted by satan , as some learned men doe thinke , and as gods own words seem to imply , gen. 3. 22. the seals of the second covenant are the sacraments , as circumcision , and such like in the old testament , and the sacraments of baptisme and the lords supper in these dayes of the gospel ; wch whosoever hathonce truly received , and is inwardly circumcised as well as outwardly , & washed with the laver of regeneration , and baptised into christ , and hath true communion with him of his body and blood , that man can never fall , for the seed of god abideth in him , 1 ▪ iohn 3. 9. chap. x. the difference betweene the covenant of nature and of grace . bvt as they agree in these things , so they differ divers wayes . first , though the parties are in substance the same , yet in other respects they differ . first , in the covenant of nature , the parties god & man were friends . god was the creator , man was his creature made after gods image . god was mans good lord , and man was gods good servant . god loved man , and man loved god with all his heart ; there was not any least occasion of hatred or enmitie betweene them , but all causes of love . but at the making of the covenant of grace , god and man were fallen out and become enemies . god was provoked to just wrath , and his unchangeable justice required , that man should die , and be consumed by the fire of gods just wrath : and man was become a rebell , and an enemy , and traitor to god , and had conspired with the devill against his lord and king . god was to man a consuming fire , and man was as straw and stubble before him , by meanes of his sinfull corruption . secondly , in the covenant of nature , god revealed himselfe to man , as one god , creator and governour of all things , infinite in power , wisedome , nature and substance . but in the covenant of grace god revealed himselfe one infinite god , and three persons distinguished , not onely a lord and creator , but also a mercifull redeemer , not onely in unity of essence , but also in trinity of persons . thirdly , in the covenant of nature god was one party , and man alone was another : but in the covenant of grace , god is on both sides . god simply considered in his essence , is the party opposite to man . and god the second person , having taken upon him to be incarnate , and to worke mans redemption , was on mans side , and takes part with man , that he may reconcile him to god , by bearing mans sinnes , and satisfying gods justice for them . thus they differ in respect of the parties . secondly they differ in respect of mediation ; for in the covenant of nature man needed no mediatour to come betweene god and him ; he was pure , upright and good , created after gods image , the nearer he came to god , the greater was his joy and comfort , gods presence was a delight unto him . but in the covenant of grace , because man by sinne , rebellion , corruption and enmity , was separated and alieuated in his mind , nature and disposition from god , therefore mā could not come unto god to enter into covenant with him , but by a perfect , pure and holy mediator , infinit in power and favour with god , that he might prevaile with him , and pacifie his wrath , and yet of mans nature and substance ; that in and by the nature which had sinned , satisfaction might be made for sinne . without such a mediatour , there could bee no covenant made betweene god and man . if man , being ever since the fall filthy and corrupt , should in his owne person come near to god , who is to him a devouring and consuming fire , he as stubble and straw should presently be consumed , and perish at the presence of god . and therefore in making this covenant , a perfect mediatour is necessarily required , both to come betweene god and man , and to make perfect satisfaction to gods just law in the behalfe of miserable and sinfull man , and to worke his reconciliation and attonement . thirdly , they differ exceedingly in the promises and conditions . first , the promises of god in the covenant of nature , were onely naturall life , and earthly happinesse , with all blessings necessary thereunto . but in the covenant of grace god doth promise , over and above naturall life and felicity on earth , spirituall life and blessings by the communion of his holy and eternall spirit ; not only the spirituall life of grace in this world , but also of everlasting glory in the world to come , in the presence of his glorious majestie . secondly , in the first covenant god did not promise to give life , but to continue life being before already given : but in the second covenant be promiseth to raiseman from the dust of death and eternall damnation in hell ( into which he was fallen head-long by transgression ) unto the light of life , and that blessednesse in heaven , of which his nature was never capable before , no not in the state of innocency . thirdly , in the first covenant the promised portion and possession , was of the earth and of all visible creatures which were fit to serve for mans use . but in the second covenant god promiseth heaven , and himselfe who made the heaven , to bee the god , the shield and reward of the faithfull , and their portion and inheritance . genesis 15. 1. psalm . 16. fourthly , in the first covenant god promised and gave to man power over all living creatures , to have them as a lord at his command , and to use them for his delight , and to rule , not to kill and eat them . but in the second covenant god gave them to him for sacrifice , yea and also to serve for his food and nourishment . the fourth difference ariseth from the conditions which god requires at the hands of man and on mans behalfe , for all these great and wonderfull blessings . in the first covenant god required of man perfect righteousnesse and obedience to his whole law and will , so farre as it was in mans power by nature , and revealed unto him , and this he would have man to performe by himselfe in his owne person . but in the second covenant he requires , on mans behalfe , a more excellent obedience and righteousnesse performed to the whole law more plainely and fully revealed , and greatly enlarged , and that not by man himselfe or any meere creature ; but by mans mediatour iesus christ , god and man in one person , who is the end of the law for righteousnesse to every one that beleeveth . rom. 10. 4. now there is wonderfull difference betweene these two . the righteousnesse required in the first covenant , was only the righteousnesse of a pure naturall man , and able to save him onely who performed it ; but the righteousnesse of the second covenant , is the righteousnesse of a perfect , pure and holy man filled with the holy ghost , which adam had not in innocency ; yea the righteousnesse of that man , who is one person with god , and so it is the righteousnesse of god , as the apostle calls it , 2 cor. 5. 21. and is of value to justifie not onely those who have communion of it , but also a whole world of men besides , if they were made partakers of it . secondly , the righteousnesse of the first covenant was onely simple actuall obedience to the law , flowing from naturall uprightnesse ; but the righteousnesse of the second , consists of habituall holinesse , and of obedience both active and passive to the precepts and penalties , commands and threatnings of the law ; it hath in it both the sacrifice of righteousnesse , and also perfect satisfaction for sinne by voluntary submission to sufferings and death . thirdly , the righteousnesse of the first covenant consisted onely in obedience to the morall law : but the righteousnesse of the second is obedience both to the morall and ceremoniall law . for our saviour christ was circumcised , presented in the temple , did eate the passeover , and observed all the ceremoniall ordinances of god , yea and was baptized by iohn ( as the gospel testifieth ) , and that not for himselfe ( for he was free borne , without sinne , and needed not to offer sacrifice , or to be circumcised or washed ) but onely to fulfill all righteousnesse , and to supplie the defects of the fathers in their obedience to gods ceremoniall ordinances of old , and also our defects in our baptisme and other evangelicall ordinances : so much he himselfe testifieth , math. 3. 15. rom. 15. 8. fourthly , in the first covenant god did not promise unto man a righteousnesse performed to his hand by a surety and intercessour ; but only gave man naturall strength and power to performe the righteousnesse which he required of him ; but yet such mutable strength , that the devill by sudden tempration might prevent him before he was confirmed , and so pervert and supplant him : but in the second covenant god gives both the righteousnesse performed to our hands , and also his holy spirit which workes in us faith and strength of grace to receive and enjoy it ; yea , by dwelling in us as gods immortall seed , doth unite us to christ , and bring us to communion of all his benefits , as his sonship , righteousnesse , satisfaction and the rest , and all this god doth both promise and give freely , so that this is foedus gratuitum , a most free covenant . the fifth difference is in the seales ; for though in this , both covenants agree , that seales were annexed to them , yet they differ in the seales and manner of sealing , both inward and outward . the seale of the first covenant was the tree of life : but the seales of the second covenant were the sabbath of the seventh day , sacrifices circumcision , and the passeover in old time ; and now the sacraments of baptisme , and the lords supper . the seale of the first covenant was but a pledge to confirme man in naturall life , and in naturall beleefe and assurance . but the seals of the second have the holy spirit of god inwardly working with them , and by them . lastly , they differ in successe , effect , strength , and perpetuity . the first covenant had no good successe , it never tooke effect to save any one of adams sons ; yea it is abolished , only the law and condition of it stands firme in the matter and substance of it ( being gods immutable will , and eternall rule of righteousnesse ) to wit , that without perfect obedience to gods revealed will , man shall never come to eternall life , but is under the jawes of death . but the second covenant , being made in such a perfect mediator , and sealed with the blood of iesus christ , god and man , which is of infinit and eternall value , hath had good successe from the beginning , hath taken effect in all ages , and is of force and vertue for ever world without end . chap. xi . now the consideration of these differences serves to shew gods infinit mercy and wonderfull bounty to miserable man ; in that by adams fall he tooke occasion to be more good unto us , and when we were become his enemies , did more exercise and shew his goodnesse , and give greater grace unto us . if god had renued againe after mans fall the first covenant of naturall life , it had been a great favour : but as if that were but a little in his eyes , he makes a better covenant , even an eternall , and that of better promises , even promises of spirituall life and eternall blessednesse in heaven , also if god and man being by mans fault become utter enemies extremely contrary one to another , god had yeelded so farre as to accept of a mediator hired by man to speake for him ; surely it had been great mercy and clemency : for we see that earthly kings will admit no intercessors for rebells and traytors , except feare and necessity drive them unto it . but god in this point shewed mercy beyond all that reason could imagine or expect ; when man fled from god , and had no minde , will or inclination to sue for mercy , god sought after him , and offered freely to him a mediatour not of the ordinary rank of creatures , but his owne sonne out of his bosome , and that not to speake , plead , or intreat only for man ; but also to be incarnate and made man under the law , and subject to the curse thereof in mans stead , and by yeelding himselfe voluntarily to a cursed death , to make a full satisfaction for mans sinne . o heavens blush , and o earth be a stonished at this , to see the sonne of god thus abased for gods enemies ; well might the sunne hide his face when this mediatour suffered , as the gospel testifieth . and yet the lords bounty stayeth not here ; he goeth further , & when man neglecteth & despiseth this his bounty , and neither will nor can desire or seeke to be partaker of it , he sendeth his word to call him , and his spirit to convert him and change his heart , and not only to make him hunger , and thirst after christ and his righteousnesse ; but also to unite him to christ , and to bring him to communion of all his benefits and heavenly treasures . thus the more that we have multiplied our rebellion and trangression against god to provoke him to wrath , the more hath he magnified his mercy , and enlarged his bounty towards us ; and the more that sinne hath abounded in men , the more hath his grace abounded towards them . o let us now at length , when he hath done all these things for us , remember our selves , and turne unto him with sorrow and repentance for our sinnes past , let us labour to redeeme the time formerly mis-spent in vanity , by double thankfulnesse and obedience ; and yet when we have done all we can , let us to his glory professe , that we are unprofitablenesse , we have not done halfe our dutie , and if we have any mind to glory and rejoyce , let us glory and triumph in the lord , and give him all laud and praise for ever and ever . chap. xii . the agreement betweene the covenant of grace , as it was revealed to the fathers of the old testament ; and the same renewed and more fully explained in the gospell . after the agreement and difference betweene the covenant of nature and the covenant of grace plainly laid open , i proceed to shew how the second covenant , to wit , the covenant of grace doth agree and differ in respect of the divers publishings and promulgations of it in the old and new testament . the revelation of it in the old testament , i have reduced to two heads : the one is that by which it was revealed to the fathers before the law , and renewed in divers ages ; as first , to adam , secondly , to noah , thirdly , to abraham , isaac , and iacob ; the other is the revealing and renewing of it with israel in the wildernesse , in the giving the law by the ministery of moses , after which it continued in one stay untill the coming of christ : with these two my purpose is now to compare the covenant as it is now fully revealed in the gospel ; and first with the covenant as it was revealed to the fathers before the law : that old , and this new doe agree divers wayes . first the parties in generall are the same in both covenants . in the covenant with the fathers , the one partie was god offended by mans sinne , and provoked unto wrath and displeasure by his rebellion , and so made a consuming and devouring fire unto him . and the other party was man by meanes of his fall and corruption now made a rebell and enemy unto god , and as stubble and drosse before his presence . and in the covenant , as it is revealed in the gospel , the parties are still the same , even god offended , and man the sinner and offender . secondly , they agree in this , that a mediatour is required in both betweene the parties god and man so farre separated , and standing at so great a distance , for to make up the breach and the league between them , being at so great odds . and both have one mediatour , iesus christ the promised seed , who alone in heaven and earth is able to stand before the devouring fire , and to make atonement betweene god and man . for that seed of the woman which in the first making of the covenant was promised to adam to break the serpents head , gen. 3. that seed which was promised to abraham and isaac , in whom all the nations of the earth should be blessed , gen. 12. and 22. that shiloh which iacob spake of in his blessing of iudah , gen. 49. he was the mediatour in the covenant betweene god and the fathers before the law ; and he is no other but iesus christ , who came in the fulnesse of time ; who by having his heel bruised in his sufferings , hath broken the serpents head , that is , destroyed the workes of the devill ; who by his apostles , gal. 3. 9. hath called all nations to the participation of abrahams blessing , and to justification by faith in him , and who was made and born of a woman a pure virgin by the power of the holy ghost , luk. 1. 35. and is now and ever hath beene , yesterday and to day and the same for ever ▪ a perfect redeemer and eternall mediatour of the covenant now under the gospel , as appears , ioh. 8. 56. and 14. 6. ephes. 4. 16. heb. 13. 8. thirdly , in both these covenants the substance of the promises is one and the same . as we have the promise of spirituall life by the communion of the holy ghost , both of the life of grace in this world , and of the eternall life of glory in the world to come ; so had all the fathers from the beginning . as we have the promise of a true right and title to all earthly blessings also in christ ; so also had they . as god is given to us in christ to be our portion ; so he by covenant gave himselfe to them to be their god . as we have christ god and man given unto us to be our saviour , and his righteousnesse and obedience , with all the merits of his death , to be apprehended by faith for our justification ; so had they from the first time of the promise . all this the apostle sheweth most plainly , heb. 11. where he sheweth that the forefathers did by faith receive not onely earthly blessings , as the land of canaan , deliverance from enemies and oppressors , safety from the flood ; but also they embraced the promises of a better life , and of a better country , even an heavenly , and god is not ashamed to be called their god , for he hath prepared for them a city ▪ ver. 16. they received iesus christ by saith , and did so firmely beleeve in him , that they esteemed reproach for his sake greater riches then all earthly treasures , vers. 26. they by faith became heires of his righteousnesse , vers. 7. and act. 15. 11. we ( saith the apostle ) beleeve to be saved by the grace of our lord iesus christ , even as they . fourthly , the covenant made with the fathers agrees with the covenant now under the gospell , in one and the same condition on mans behalfe , to wit , the perfect righteousnesse of the law , and perfect obedience to the whole revealed will of god , performed not by every beleever himselfe , but by his mediatour iesus christ , god and man , in mans nature . this righteousnesse was made theirs , and is made ours by one and the same meanes , even by communion of the spirit , and by true faith laying hold upon it , applying it , and offering it up to god . both the righteousnesse and the meanes by which it is made ours , are free gifts and graces of god both to the fathers and us . neither they were , nor we are sufficient of our selves , or fit to performe any thing for salvation , or to receive salvation when it is offred freely ; all our will , all our sufficiency , and all our fitnesse is of god , and ever hath beene . and therefore howsoever christ his righteousnesse and satisfaction made unto god in the nature of man , may in respect of christ our head be called a condition of salvation which god required on mans behalfe : yet in respect of us and the fathers also , it is rather a part of the blessing , and one of the free promises in the covenant , and at our hands god requires no condition at all , but such as he himselfe doth freely of his grace performe and worke in us and for us . and therefore as the covenant which god hath now made with us , so also that covenant with the fathers before the law was foedus gratuitum , a free covenant of grace . fiftly , the covenants both old and new agree in the seales divers wayes . first , as in that old , so in this new , outward seales and signes are required for to seale and confirme them . secondly , as their seales did signifie the shedding of christs blood , and his cursed death for mans sinne , also mortification and sanctification ; so doe the seales of baptisme and the lords supper , which are annexed to our covenant . as their seales did both teach the manner of mans redemption , and also did serve to confirme their faith in it ; so doe ours both set before us christs death and obedience , and our communion with him , and also confirme our faith and confidence in him . as their sacraments were parts of their profession , and were testimonies of their love to god , and were accounted gods worship ; so are ours . as their sacraments did distinguish them from pagans , infidels and all strange sects ; so doe ours . as their sacraments had god their authour ; so ours . ours and theirs are both seales of the righteousnesse of faith , both are effectuall to beleevers onely , both have the same effects , increase of faith , hope , confidence , love , charity among men , and the like . thus farre the●e two covenants agree in the seales . lastly , they agree in the generall successe , effect and sufficiency ; for both of them have had good successe , and taken effect , and bin sufficient to beget grace in the elect , & to bring all true beleevers to eternall salvation and blessednesse ; as the covenant plainely revealed in the gospell , brings all true christians to beleeve in christ , and to finde comfort and salvation in his mediation , intercession , righteousnesse , resurrection , and victory over death ▪ so by the covenant made of old with the fathers : adam , abel , enoch and noah , were brought to beleeve in christ , and were saved enoch by faith in christ was translated ; noah by faith made the arke to the saving of himselfe and his houshold ; abraham saw by faith the day of christ , and by beleeving in him was justified ; iob rejoyced that christ god would plead for man with god , and the son of man for his friend and neighbour , iob 16. 21. and professed his faith and confidence in the resurrection of christ his redeemer , iob 19. 25. chap. xiii . the difference betweene the covenant made with the fathers , and the covenant with us . they differ divers wayes . the first , which is indeed the greatest difference of all , is in respect of the darknesse and obscurity of the one , and the plainnesse and perspicuity of the other . the covenant with the fathers was every way , and in every point more darke and obscure , involved in types and shadowes of christ . the covenant in the gospell is plaine and perspicuous , it removes the vaile , and shewes christ the substance with open face . in the old covenant the severity of gods justice , and his just wrath and enmity against sinne did not so plainely appeare , because the effect of them was not made manifest upon his own dear sonne our mediatour , untill he came to suffer actually such ignominy , reproach , agonies , and a most ignominious and cursed death for our sinnes which he tooke upon him to beare , and which were imputed to him , and punished in him our surety : gods not sparing him , but afflicting him with all his stormes , and delivering him up to hellish paines and agonies , and to a cursed death , doe wonderfully shew his infinite wrath against sinne , which was but slenderly and darkely revealed to the fathers in types and figures in the slaughter of beasts , and burning of sinne-offerings . so likewise , though in the old testament we reade of god , and some mention of his sonne , psalm . 2. 12. prov. 30. 4. and of the spirit of god , and doe finde many phrases which signifie more persons then one or two in one iehovah : yet the mystery of the trinity was not so fully revealed , as now it is in the gospell , wherein wee have plaine affirmation of three distinct persons , the father , the son , and the holy ghost , in the unity of gods essence , and all the three are said to be one , though by distinct properties and divers works they are described unto us severally , and distinguished one from another . and hereby we see that the new covenant of the gospel is more plaine , and the old more darke , in respect of the parties god and man betweene whom the covenants are made . secondly , in the old , christ the mediatour was darkly shadowed out to the fathers ; they had onely this knowledge of christ , that they should be saved by a mediator , that this mediatour should be the seed of the woman , that he should be the archangell or prince of angels , and emanuel , god with us , yea , and should be called the mighty god , and should make atonement for sinne , and bring in eternall righteousnesse : but how god and man should in him become one person , how god in him should be incarnate and humbled , and stand in our place , and beare our sins , how he should fulfill the law in every particular point , how he should satisfie iustice , and suffer the wrath of god ; these things were not distinctly , nor fully revealed unto them , only the extraordinary prophets had some foresight of them , and did more plainely at sometimes describe some of them . but now in the gospel wee see the person of our saviour , and his two natures most plainly set forth before us , the manner of his birth and incarnation , the personal union of his natures , the manner of his obedience , death , and satisfaction , and the particular uses of them , as also the vertue of his resurrection and ascension . and therefore the new covenant is more plaine in respect of the mediatour . thirdly all the promises of eternall life and salvation , and the condition on mans behalfe , how and after what manner it should be performed ; also the things signified and confirmed by the seales , were farre more darke and obscure in the old covenant . but in the new covenant of the gospel , all these things are so plaine , that even children may learne and understand them . and thus in all respects , and in all parts the old was more obscure , and the new is more plaine . and this is the first , and the maine difference . out of this there doe arise two other , even a second and third difference betweene these covenants . the one which is the second in order , is a difference in the parties received into the covenants . the old covenant , because of dimnesse and obscurity , did shine forth but a little , and gave light onely to them who were neare at hand ; and hereupon it came to passe that it reached to a very few ; sometimes but to one or two families , and when it was in greatest force , but to one nation and people of the world . but the new covenant in brightnesse of knowledge , and plainenesse of revelation doth shine like the sunne , and gives light farre and neere to all nations , even to them that sate in darkenesse , and in the shadow of death . and hereupon it comes to passe , that people of all nations are received into this covenant , and the parties which now enter league with god , are not some few men , or some one nation , but all nations and people of the world , god is one party , and all nations of the earth are the other party . a third difference consists in the power , efficacy , successe , and effect which is divers in these two covenants ; for howbeit they agree in these generally , because both of them have had successe , taken effect , and beene of power to bring many to salvation ( as is before noted : ) yet by reason of the obscurity of the old , it hath taken lesse effect , and beene of lesse power . and the new by meanes of plainenesse and light , hath brought with it more excellent gifts , and more abundance of grace to many , and hath beene of greater force , power and efficacy , and the spirit hath wrought more powerfully by it . for ( as the apostle saith ) faith , which is , as it were , the roote of other graces , commeth by hearing , and hearing by the word : where the word is more plainely preached and heard with understanding , there must needs be greater knowledge and faith , and there the spirit must needes worke more powerfully and effectually , and shew all graces more abundantly in the hearers . hereupon it comes to passe , that the old covenant did worke but weakely in all , except those that were ex●●aordinarily called and enlightened , because of the obscurity of it , and unfitnesse to beget knowledge and faith . but by vertue of the n●w the lord writes his law in our hearts , and makes us all know him more fully , ier. 31. 33. and doth poure out his spirit with aboundance of grace upon all flesh , ioel 2. 28 a fourth difference is in the circumstance of the promises and gifts , the old covenant did promise life and salvation in christ , who then was to come . and christ who is the foundation of all the promises , though he had then taken upon him to worke mans redemption , and his future death and obedience were actually in force from the beginning , able to save all beleevers ; yet he was not actually come in the flesh , neither had actually performed these things for man . but the new cove nant doth promise salvation and all blessings in christ being already come in the flesh . and christ hath actually performed all things which were needfull for our redemption , and we are by the new covenant made partakers of his sacrifice already offered , and his righteousnesse already performed for us . a fifth difference ariseth from the order and mixture of the promises . the old covenant did first and chiefely promise earthly and temporall blessings , as deliverance from bodily enemies and dangers , and plenty of worldly goods , as houses , lands , wealth , riches , encrease of children , length of dayes and such like , and in and under these it did signifie and promise all spirituall blessings and salvation but the new covenant promiseth christ and his blessings spirituall in the first place , and after them earthly blessings . first it brings us to the kingdome of god , and the righteousnesse thereof , and then it ministers other things unto us . againe the old covenant abounded in earthly promises of worldly blessings , but had few promises of spirituall and heavenly blessednesse intermingled ; but the new insists almost altogether on heavenly rewards , and promises of spirituall blessings , and hath but few promises of temporall and worldly good things . and thus both the order of the promises , and the unequall mixture of earthly and heavenly blessings , doe make another difference betweene the old and new covenant . sixtly , they differ in the outward matter of the seales , the outward rites , and in the order of sealing . the seals of the old covenant were many , and those laborious , costly , heavy and burdensome ; circumcision was painfull , sacrifices were costly , and the many oblations , offerings , and purifications , were a burden too heavy for the fathers to beare . but the seales of the new are few , and but two , the least number that can be , and those very easie without toyle or cost , or paine of body or minde . the matter of the old seales were oxen , sheepe , goats , birds , incense , odours , calves , lambes , cutting of the flesh , shedding of the blood , burning , and killing of divers creatures . the matter of the new seales is onely water sprinkled , and bread and wine broken , powred out , distributed , eaten , and drunken , and this is all that the seales differ much in outward matter ; also in the order of sealing : for the old was first typically sealed with shadowes , and after with the substance , christs body and blood : the new was scaled first with christs blood and death , and is now sealed by the outward signes dayly in the sacraments . lastly , they differ in perpetuity . for though the substance of both is one and the same , eternall and unchangable ; yet the forme and manner of making and sealing is changable in the old , but is in the new perpetuall . the old covenant hath new words added to it , even the new testament ; and the outward seales are abolished , and new put in their place : but to the words of the new covenant no more or plainer words shal be added , neither shall the outward seales thereof be altered , but shall remaine till the comming of the lord . and therefore the old is but in substance onely ; but the new is in all respects perpetuall and unchangeable . thus much both of the agreement and the difference betweene the old and new covenant of grace . chap. xiiii . first , the agreement which is between these two covenants of grace , doth serve to assure us , that all the faithfull forefathers , from the beginning , did partake of the same graces with us , and had fellowship and communion of the same spirit , with one and the same iesus christ , and were justified by his righteousnesse , and saved eternally by faith in him , even as we are at this day . if sinne in them could have hindred the worke of gods grace , so it might doe in us ; for we are sinners as well as they , and god hath as just a quarrell against us . if our mediator be of power to save eternally , then must they also needs be saved as well as we ; for they had the same christ . he was yesterday , is to day , and shall be the same for ever . if gods promises be true , & if they cannot faile ; surely they had the same in substance which we have . if salvation doth rest upon the condition of righteousnesse , they had the same which we have , even the righteousnesse of god in christ , and by the same faith they did partake of it . if seales can helpe any thing at all , they had them also as well as we . and if we may judge of the power of the covenant , by the successe and effect in some persons , we shall find , that enoch and eliah were by the grace of the old covenant saved even from bodily death , and taken up into heaven and happinesse . and therefore let this consideration of the unity and agreement which is betweene the new and old covenant of grace , admonish us not to be puffed up with pride , & a false conceipt ; as if we onely under the gospel were respected of god , & saved by faith in iesus christ . let this teach us to thinke reverently of the fathers in the old time , and love and reverence the name and remembrance of them as saints glorified in heaven , spirituall members of the same christ , and partakers of the same grace with us . but above all let this enflame our hearts with a deadly hatred and detestation of all those heretickes , and their doctrine , as the manicheans , anabaptists , antinomians , blasphemous servetus , and the rest who have not beene ashamed to teach boldly ; that the fathers did never partake of saving grace in christ , neither were under the same covenant of life with us ; but onely were fed with temporall promises , and earthly blessings , as hoggs and calves for the slaughter . and let us count the popish fiction of limbus patrum a doating dreame , justly to be abhorred of all true christians as a loathsome abomination . secondly , the differences noted betweene the old , and new covenant of grace , serve to magnifie in our eyes gods extraordinary love and bounty towards us who now live in the light of the gospel . though the fathers were fed with the true bread of life , yet in a small measure , and more coarse manner prepared ; and though the light of life shined to them , yet it was dimly through clouds and mists . the tast and sight which they had of christ , did in this life more increase their hunger , then satisfie their appetite , and more increase their thirst after him . they had few examples , and present patternes of holy men to follow ; the number of beleevers was small , and so there were but few helpes and encouragements in true religion . the gifts of the spirit were rare , scarce to be found in two or three among a great multitude ; and those gifts of knowledge , faith , and heavenly wisedome , which those few had , were small , and not so eminent . but the lord hath opened to us the windowes and floodgates of heaven , and rained downe more abundantly all blessings upon our heads ; he hath made the river of life , which glads the citie of god , flow among us in full streames ; he hath fed us to the full with the bread of life ; so that hypocrites begin like israel to loath his heavenly manna : we live in the glorious light , and see christ clearly ; we have many examples of godly men on every side round about us to provoke us , many patternes to worke by ; much encouragement , plenty of all gifts of learning , knowledge , wisedome , faith , love and the like . now how comes this to passe ? is it because we are better then our forefathers , or because wee have better deserved ? surely in no case ; for they were by many degrees more excellent in naturall gifts then we , lesse rebellious , and more ready to make good use of small meanes , then we are of greatest . which of us dares compare with ezoch , noah , abraham , or david ? as the world grows old , and we grow weake in bodily strength , and low in stature ; so we still grow more and more strong in corruption and in frowardnesse of heart ; and the lords mercy and bounty is so much greater to us then to them , because we are further from deserving any mercy then they were , and do deserve more misery . the onely thing wherein we are better then they , is this ; that the lord hath shewed more goodnesse to us then them : wherefore let us all confesse and say to the glory of god , that it is his mercy not our merit , to him belongs all the praise . it is not of him that willeth , nor in him that runneth , but in god that sheweth mercy . to him be glory and honour for ever world without end . chap. xv . now having laid downe the agreement , and difference betweene the new and old covenant of grace , that is , the covenant as it was made with the fathers before the law , and the covenant as it is now plainly published in the gospel , it followes now that i should shew the agreement and difference betweene the same pure and plaine covenant of grace in the gospel , and the mixt covenant wch god made with israel on mount horeb by the ministery of moses which consisted partly of the covenant of workes , and partly of the covenant of grace ( as is before noted . ) if i should insist upon all the differences and agreements which are betweene these two covenants , i should repeat all the agreements and differences which i have before declared to be betweene the covenant of nature and of grace , and also betweene the old covenant of grace and the new . for the first part of the covenant which god made with israel at horeb , was nothing else but a renewing of the old covenant of works which god made with adam in paradise . and the second part which god made with them , first obscurely when he gave them by moses the leviticall lawes , and ordeined the tabernacle , the ark , and the mercy seate , which were types of christ ; and secondly more plainly in the plaines of moab which is set downe in the book of deuteronomie ; this was nothing else but a renewing of the covenant of grace which he had before made with their fathers , adam , abraham , isaac , and iacob . and therefore the same agreements which i have before shewed to be betweene the covenant of nature and of grace , the same are betweene the first part of the covenant which god made at mount sinai , and the covenant under which we now live in the gospel . likewise there are the same differences , one only excepted ; for whereas in the first covenant of nature god and man were friends , both just and righteous , both lovers , and neither of them offended ; now in renewing the same covenant with israel , the parties were at variance , for god was provoked to wrath , and man by sinne was become an enemy , even as they were at the making of the covenant of grace . in like maner , if we consider the second part of the covenant made with israel , it being the same with the old covenant of grace , we shall finde betweene it and the new covenant of the gospel , the same agreements and differences which i have last before shewed to be betweene the old and new covenant of grace . wherefore i will now take the whole covenant which god made with all israel by the ministery of moses , as it consists of both these parts joyntly together , and so i will compare it with the covenant of the gospel , and shew the agreement and difference betweene them . and first for the things wherein they agree , besides those before named , wherein the parts of the covenant made with israel , doe agree with the covenant of the gospel , i find but two onely . first , they agree in the maine and principall end , namely the revelation of the glory of the goodnesse , justice , and mercy of god in mans salvation ; at this they both ayme , and in this they both agree . secondly , they both agree in this , that both of them doe promise unto us justification and salvation in christ , and both require in us a continuall endeavour to fulfill the whole law , as neare as we can every man in his own person . for although christ is the end and fulfilling of the law for righteousnesse to all true beleevers ; yet after that we are justified by his righteousnesse , it is required in every one of us , that we should labour to avoid every sinne against the law , and doe all holy duties which the law requires , so farre as we are able : this we promise in baptisme ; and whosoever doth wilfully live , and continue in any sin , and purposely abstaine from good when occasion is offered , and omits holy duties which the law requires , as observing of the sabbath , hearing of the word , and such like , we count him a carnall man , and he hath no part as yet in the covenant of grace . for he that is justified , is also mortified , and sanctified , and cannot purposely continue in any sin of omission or commission . chap. xvi . the differences . bvt the differences between them are many and great . first , they differ in the manner of requiring obedience to the law , and exacting good workes . the covenant of moses requires , that a man shold first endeavour to fulfill the whole law , that thereby he may be justified , and live ; and if he cannot do so , that then he should flie to sacrifices for sinne , and free-will offerings , and in them , as in types , to christ and his righteousnesse and obedience , that there he may finde that which by the law he cannot obtaine . but the covenant of the gospel requires that a man should first renounce himselfe , and all his owne righteousnesse , and seeke salvation and righteousnesse in christ by faith , and that being justified by grace in christ , he should by way of thankfulnesse labour to the utmost , to bring forth all fruites of holinesse , righteousnesse , and obedience to all gods commandements , and that for this end , that he may glorifie god , adorne his profession , and be more and more assured of his communion with christ , and sincere love to god . secondly , these covenants differ in matter and substance . the matter and substance of the covenant made by the ministery of moses , it was mixt , it was partly conditionall , and partly absolute ; partly legall , and partly evangelicall ; it required to justification both workes and faith , but after a divers manner , and it was a mixt covenant of two divers covenants , both the covenant of workes , and the covenant of grace . first , it required workes , that men should doe the workes of the law and live , and this it did by way of the first covenant . for the morall law written in two tables of stone , and consisting of the ten commandements which god spake from mount sinai , is called by the name of a covenant , deut. 4. 13. he declared to you ( saith moses there ) his covenant which he commanded you to performe , even ten commandements , and he wrote them upon two tables of stone , and deuter. 9. vers. 9. these two tables are called the tables of the covenant : by these testimonies it is plain that the law was given to israel as a covenant which required obedience for justification and life . secondly , this covenant given by moses , promised christ , and required that whēsoever they failed in their obedience to the law , they should flee to sacrifices and sinne-offerings , which were types of christ , and did prefigure , signifie and seale his satisfaction and atonement for sinne , and that by faith they should seeke righteousnesse and satisfaction in him , and shoul rest upon those promises which god made with their fathers , that in christ the blessed seed all nations of the earth should be blessed . and this is the second , even the evangelicall part of the covenant , and is called by the name of another covenant , deut. 29. 2. for indeed this is the covenant of grace , as the other part is the covenant of works . this god propounds absolutely , the other is conditionall , that a man shall doe it if hee can , and if hee can doe it hee shall live ; if hee cannot , that he should flee by faith to christ , foreshadowed in types , and promised to the fathers . thus the covenant which god made with israel , was not a simple , but a mixt covenant , and the matter of it was mixt . but the covenant of grace in the gospell is simple without mixture , and propounds no other way to salvation , but onely in and through iesus christ ; no justification but that which is by faith in christs obedience , without our owne workes . this is a second difference . the rest of the maine differences are plainely laid downe by the apostle paul , 2 cor. 3. one is , that the covenant which god made with israel , was an old covenant . for it is called by the apostle {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vers. 14. but the covenant made with all nations by the gospell , is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the new covenant , vers. 6. now the covenant with israel may truely bee called old , and is so indeed in respect of the covenant under the gospell , for two reasons . first , because the legall part of it , which was the covenant of workes laid downe in the ten commandements of the law written in tables of stone , is in substance all one with the first covenant which god made with man in the state of innocency ; the summe of both is that one thing , doe this and live . secondly , because the evangelical part of it , which promised life and righteousnesse in christ the promised seed , was given after the old manner , as it was to the fathers before the law , that is , in generall , darke and obscure promises , & did shew christ onely afarre off , to come in the latter ages of the world . but the covenant of the gospel is every way new . it is made with us after a new maner ; it sheweth christ already come , and that most plainely , and it hath no reliques of the old covenant of works in it , but teacheth justificatiō by faith without works , even by communion of christ and of his righteousnesse alone , without any concurrence of our own righteousnesse and workes of the law concurring for justification . another difference wch the apostle makes betweene these covenants , is , that the one is the letter , the other the spirit . for so he affirmes ▪ ver. 6 now the reasons of this are two especially : the first reason why the covenant with israel is called the letter and the covenant of the gospel the spirit , is because moses who was the mediator of the covenant with israel , did give onely the letter of the covenant , that is , the law and the covenant written in tables and in letters , but he could not give the spirit to make them understand the covenant , nor any inward grace and ability to make them keepe it . but christ the mediator , by whose ministery the covenant of the gospell is given , hath also the holy ghost in himselfe without measure , which spirit he by his word , and together with the word of the covenant , sends into our hearts , and enables us to beleeve and to keepe the covenant . and as iohn the baptist , comparing himselfe and his ministery with the ministery of christ , saith , i baptize you with water , but he shall baptize you with the holy ghost and with fire ; that is , i give onely the outward signe , but he gives the inward grace : so it may be said of moses and christ , that moses gave onely the letter or writing of the covenant ; but christ gives the word , and with it the spirit of grace also , which makes it effectuall to salvation . and therefore the covenant , as it proceeds from moses , and comes by his ministery , is but a letter ; but that which christ gave as mediatour , is the spirit . another reason may be drawne from the manner of giving . moses gave the covenant written in letters which many could see , but could not read ; and many could read , and could not understand ; and many could understand literally , after a naturall and carnall manner according to the proper literall sense , but they could not understand the words spiritually according to the spirituall sense , they could not see nor discerne the true scope , end , and use of the words . but christ did preach the covenant of the gospell , by a lively voyce , in words easie to be understood , which did not onely sound in the eares , but also pierce into the hearts and spirits of the hearers , and did shew not onely the matter , but also the manner , end , and use of every thing , and how the law and commandements doe not onely binde the outward man , and require the outward act ; but also do binde the inward man , even the soule and spirit , and doe require all holy thoughts , motions & dispositions of the heart and soul : and thus the words of the new covenant are fit instruments of the spirit , and the spirit doth worke powerfully by them . another difference laid downe by the apostle , verse 13 , 14 , 18. is , that there was a vaile before the covenant with israel , which hindred their sight , so that the people could not looke into the end , nor see the right use of the law and the ceremonies thereof . but the covenant of the gospell is given with much evidence of speech , and therein we all with open face behold , as in a glasse , the glory of the lord . now this vaile consisted of two parts : the first was the darknesse and blindnesse of their hearts , and the weaknesse of their sight : the second was the obscurity and darknesse of the covenant it selfe , which both in respect of the words , and also of the seales , the types and figures , was very darke , and hard to be understood : first , the people themselves were naturally by reason of originall corruption blinde and ignorant , and not able to see the right end and use of the law and covenant ; yea , their sight was so weake , that they could no more looke upon gods glory , then the weake eye of a man can looke upon the bright sunne when it shineth in full strength ; and therefore being not able to looke upon the glory of god shining in the covenant , they could in no case see into the end and use of it , and so their owne weakenesse and blindnesse was a vaile unto them , and is this day to all the iewes , till their hearts be converted to the lord , vers. 16. and till he powres out his spirit on them . secondly , the words of the covenant were spoken , and the seales and ceremonies ordained after such an obscure manner , that a vaile of darknesse did hang over them , till christ by his actuall fulfilling of them , and by the words of the new covenant in the gospel , did make all plaine , and pull away the vaile of darknesse . this obscurity of the covenant proceeded from three speciall causes ; the first was gods hiding and concealing of his purpose in the giving of the law . for his purpose in giving the morall law , was not that israel should doe it and be justified thereby , which after mans fall and corruption is impossible ; but onely to teach them and us what is true and perfect righteousnesse which leadeth unto life , and to make all men examine themselves by it as by a rule ; that by it finding themselves destitute of righteousnesse , and utterly unable to performe righteousnesse , they might be driven out of themselves , and so prepared to receive christ , and embrace his righteousnesse . also gods purpose and counsell in giving the ceremoniall law , was not that men should performe them as any part of righteousnesse to justification ; neither did he ordaine them to be of themselves purgations from sinne , and expiations of iniquity , but onely to be types foreshadowing christ , and his all-sufficient sacrifice , and seales of the covenant wch did seal it , not by any vertue in them , but by vertue of christs which they signified . now though this was gods counsell and purpose in giving the law morall and ceremoniall . yet he did conceale , and not in plaine words expresse it ; he told them not that he meant by putting them upon the performance of the law , to make them find out their own weaknesse and insufficiency , and thereupon flee to christ the end of the law , and the substance of the ceremonies and sacrifices : but contrarily he required their performance of the law for the obtaining of life , and did so speake as though it had beene possible for them to fulfill it , and to be justified thereby ; and so they commonly did understand his words erroniously , even as the papists doe at this day , thinking that god would never have commanded them to doe the law , if hee had not knowne that it was in their power to doe it , as he commanded ; and this was the first cause of the obscurity of that covenant . the second cause , was the mixture of the legall part of the covenant with the evangelicall , and the joyning of them both as it were in one continued speech . for first god required by the morall law , that they should do it for the obtaining of life ; then immediatly he addes unto it the ceremoniall law , and ordained sacrifices for sin ( which did declare them to be sinners , and so destitute of righteousnesse ) and gave them divers types and shadowes of christ , and by that law he required obedience and doing , upon paines of death and cutting off , so that the people of israel did still imagine themselves to be in the covenant of workes ; and from that manner of speech used by god , and from the title of laws and statutes which god gave to the ceremonies , and from the words before going , they gathered that the sacrifices , oblations , and other rites were rather laws to be observed for righteousnesse , then seales of the covenant of grace , and signes of christ and his righteousnesse ; they thought the use of them to consist in doing , not in signifying , and stirring up of faith to lay hold on christ : and this was a second cause of the darknesse of that covenant . the third cause was the great penurie , and scarcitie of evangelicall promises in that covenant , and the great inequality and disproportion which was betweene them and the legall commandements of workes . for in that covenant we finde few promises of life & salvation , but only upon condition of workes . christ is very seldome pointed at in plaine words . the evangelicall promises as they are rare & very few in all the bookes of the law which god gave them by moses ; so they are either very generall , or else very obscure , more then those which were given to the fathers long before : but the legall commandements and promises are many , and those very plaine in every place . and this was a speciall cause which made the people of israel to misconstrue the meaning of that covenant , and to thinke that all salvation was to be obtained by workes ; and thus the covenant was obscure , and the end thereof was hid from their sight , they could not understand the true use of the types and ceremonies . but the covenant of the gospell is made in such plain words , and doth after such a lively manner set forth christ and his perfect ransome , satisfaction and righteousnesse unto us , and the true way to justification and salvation by faith in him , that the most simple may understand it ; and with that plaine doctrine and multitude of promises the spirit of god workes powerfully , and is given by christ in such measure to all sorts of people , that the darkenesse of their hearts is abolished also , and so there is no vaile , neither over their hearts , nor over the covenant it selfe ; but as christ is plainely offered in the word , so their hearts are enlightned and enabled to looke on his glory , and they are transformed into the same image ; and hereupon there comes to be great difference in this respect betweene the covenant of the gospell , and the covenant of the law which god gave by moses . from these two last differences , there doe arise others which are there laid downe by the apostle also ; to wit , that the old covenant of the law is the ministery of death , but the covenant of the gospell is the ministery of the spirit and of life , 2 cor. 3. 7. the old is the occasion of sinne , and so the ministery of condemnation ; the new , of righteousnesse to justification . the old brings bondage , the new liberty . the old is lesse glorious , and yet dazled the eyes of the israelites , that they could not looke on it stedfastly ; the new is full of glory , and yet we can behold in it with open face the glory of god , verse 18. these particular differences are all named and noted by the apostle , and they doe arise from the two last going before . for reason tells us , that because the old covenant was given by the ministery of moses a fraile man , and was darke and obscure , subject to be misconstrued , and was not plainely preached by lively voyce , but onely written in dead letters in tables of stone ; therefore it was no fit instrument for the spirit to worke by ; the spirit did not worke by it such plenty of knowledge , faith , and other graces . it did onely shew them what they should do , but enabled them not to do any thing , rather made them : more sinfull , in provoking their corrupt naturewch more lusts after evils forbidden ; & it made their sins more wilfull , which before were done in ignorance ; and thus it became the ministery of sin , death , and condemnation unto them . it also brought them into bondage , by shewing them their slavish condition , & giving them no grace to flee from that miserable estate . it dazled their eyes , because it shewed them the glorious majestie & iustice of god ; but gave them not the grace of the spirit , to strengthen their sight , to looke with boldnesse and comfort upon gods majesticall justice . but because the covenant of the gospell is made in plain words , and given by a mediatour who hath also the disposing of the spirit , & dispensing of spirituall grace ; therefore it is a fit instrument for the spirit to worke by , & the spirit goeth forth in great power , by , and with the publication of it , which regenerates men , & renues their hearts , knits thē into one body with christ , gives them the communion of all his righteousnesse and obedience to justification of life , frees them from all feare and bondage , makes them run freely and willingly in the way to life , and in the pathes of gods commandements ; enables them to stand boldly before the glorious tribunall of gods iustice , and gives them an heavenly eye-salve to their sight , that they may stedfastly behold gods glory in the face of iesus christ . and thus in those respects those two covenants doe much differ betweene themselves . the last difference is named by the apostle in the 11 verse , and it is this , that the covenant of the law given by moses , and the glory thereof vanishes , and is done away : but the covenant of the gospell , and the glory thereof abideth for ever . which difference is thus to be understood , not that the substance of the law , or the righteousnesse thereof ceaseth at any time , neither that the evangelical promises which were intermingled in that covenant , are abolished together with the types and ceremonies . these things are in no case to be granted : for the law of god is an eternall rule of truth and iustice , & by the righteousnesse , obedience and fulfilling thereof all the elect shall be justified , and saved for ever . this our saviour testifieth , saying , think not that i am come to destroy the law , but to fulfill it ; for verily , till heaven and earth passe , not one jot or title of the law shall passe , mat. 5. 17. also his blessed apostle , rom. 3. 31. doe we then make void the law through faith ? god forbid ; yea , we estabish the law , & rom. 10. 4 christ is the end or fulfilling of the law for righteousness to every beleever . and if we rightly consider the ceremonies and the promises given to israel , wee shall perceive that christ was the body & substance of them all ; and therefore so long as hee abideth , the substance of them abideth firme & sure , and doth not vanish . wherefore the law & covenant wch god gave by moses doth vanish and is abolished onely in three respects . first , in respect of the extreme rigour thereof ; for as it was given to israel it required obedience of every man in his owne person to justification and life ; but now it onely requires that a man have that righteousnesse which is a perfect conformity to it , though performed by his surety and mediatour , and that shall sufficiently save him . before it did require perfect righteousnesse , upon paine of damnation , performed by every man himselfe , and threatned a curse to every breach of it . now it bindes a man himselfe to performe no more then he is able ; if hee doth his best , and brings a willing minde , god accepts the will for the deed ; because now we are not to obey the law for justification ; christ hath done that for us . now we are to obey it in thankfulnesse and in imitation of christ , that we may be conformable to his image , and by holinesse made fit to see god , and to injoy the inheritance which christ hath purchased for us . secondly , the law and covenant givē by moses is abolished in respect of the outward administration . their obedience to the morall law was first preached ; and afterwards the sacrifice of christ was promised in types and figures . but now christ is first preached , and then after justification in him , the law is set as a rule to walk by in the wayes of sanctification ; and also to shew how it is impossible to finde perfect righteousnes , & to be justified and saved , but only in christ . there the promises were set forth and sealed darkly in types and figures , but now these figures and ceremonies are ceased , and christ the substance of them is set forth naked in his owne colours before our eyes . thirdly , the covenant given by moses may be said to vanish and be abolished in respect of the light and glory of it . for the light and glory of it , which it then had , is swallowed up of the great light of the gospell . the glory of it was but like a dimme light or candle , but the glory of the gospell is like the light of the sunne at noone day , so that before it the light of the law is put out , and appeares no more then the light of a candle in the bright sun-shine . now the apostle tels us , that , when that which is perfect is come , then that which is in part is abolished . and in our common speech we say , that the brightnes of the sun destroyeth and putteth out the light of a candle , that it is as good as nothing ; and so wee may in the same sense say , that the covenant of the law is abolished in respect of the light and glory of it ; for the glory of it which was but in part is swallowed up by the great light of the glorious gospell . but the covenant of the gospell abideth in all respects firme and sure for ever , and we must never expect a plainer renewing of it to the end of the world . and thus i have out of the holy scriptures , and especially from the words of the apostle discovered plainely the agreement and difference betweene the mixt covenant which god made with israel by moses , and the pure and simple covenant of grace made with all nations in the gospell , and published by christ and his holy apostles and evangelists . chap. xvii . the consideration whereof discovers to us the singular providence of god in ordering the world , and his wonderfull wisedome , goodnesse and mercy in preparing and giving meanes of grace and salvation fitted for the people of every age according to their severall dispositions , and the necessity of every age and generation . in the first ages next unto the state of innocency , when men lived divers hundreds of yeeres , and had the helpes of long observation and great experience , besides the instructions and historicall relations of long-lived progenitors ; who , as eye and eare-witnesses , could from adam , methushelah and noah , rehearse gods great workes from the creation , and teach them the knowledge of god ; then the lord dealt more sparingly , and afforded but small and rare meanes , even a few visions , revelations , and generall and obscure promises to turne men from their owne wayes , and draw them to seeke salvation in him . but when mens ages and lives were shortned by the increase of corruption , and by mens multiplying of iniquity , and growing more hard , stubborne , and rebellious ; the lord , to the former promises made to the fathers , added a fiery law which he gave from mount sinai , in thunder and lightening , and with a terrible voyce to the stubborne and stiffenecked israelites ; whereby to breake and tame them , and to make them sigh and long for the promised redeemer , when they were pressed with the bondage of the law , and with the intolerable burden of rites and ceremonies . and when after many ages they were growne so desperately rebellious , that they scorned gods messengers , rejected his lawes and commandements ; misused and persecuted his extraordinary prophets , who wrought wonders in their sight , and slew his servants which he sent unto them ; then at last hee sent his sonne in whom hee fulfilled all the promises made to the fathers , who also fulfilled the law both morall and ceremoniall , and made reconciliation for sinne and iniquity , and brought in eternall righteousnesse , and hath made with all the world the new covenant of the eternall gospell of peace , by which we receive the promise of the spirit , who workes in us all grace to the mortifying of the old man , subduing the rebellious flesh , casting downe of the strong holds of sinne and satan , and bringing all thoughts in captivity to the obedience of christ . thus as the world hath had more need of stronger helpes and powerfull meanes , god in his wise providence hath increased and supplied them in severall ages ; and as sinne hath more abounded , and stubburnnesse and hardnesse increased ; so god hath more shewed his goodnesse , magnified his mercy , and enlarged his bounty , by giving more powerfull meanes , by renuing and explaining the covenant of life and salvation , and making his grace more to abound towards the sonnes of men . and therefore let us hereby be stirred up to take notice of gods speciall providence , how he respecteth the sonnes of sinfull men , and is mindfull of them to visite them , and take care for them in all ages : let us admire his wisedome , extoll his goodnesse and mercy , and labour to bring forth abundance of fruit , according to the culture and tillage , and the powerfull meanes of grace which god hath bestowed upon us under the gospell . let us be ashamed and confounded in our selves , for our barrennesse after so many plentifull showers powred downe upon us ; and acknowledge and confesse that we had long agone beene over-growne with all wickednesse , and swallowed up of our sinnes and iniquities , if the lord had not by the strong hand of his glorious gospell , and his mighty and powerfull spirit shed forth plentifully through iesus christ in these last dayes , stopt the current of our sinfull corruption , and staid us from running headlong into destruction . as for them who in this great light of the gospell , multiply their workes of darknesse , and make their sinnes and transgressions ascend up in great multitudes like thicke cloudes towards heaven , and doe hate and persecute the truth which shineth unto them , and love the darknesse of errours more then the light of sound doctrine ; let them know that their rebellion against the light deserves the reward of the mist and blacknesse of darknesse for ever ; let them feare and justly suspect that they are the ground which the apostle speakes of , hebr. 6. 8. which when it hath drunken in the raine which oft commeth upon it , doth bring forth no good fruit , but thornes , briers , and poysonfull stinking weedes , and therefore is rejected , and is nigh unto cursing , whose end is to be burned . and just it is with god , that hee should send such persons strong delusions , that they should beleeve the lies of the man of sinne , and dote after errours and heresies , that they all may be damned who have not received the love of the truth that they might be saved ; but have taken pleasure in unrighteousnesse , as the apostle hath foretold , 2 thess. 2. 11 , 12. chap. xviii . of the law and the gospell , and the agreement and difference betweene them . now the last thing onely remaines , to wit , the description of the law and the gospell , and their agreement and difference . this may quickly be dispatched in few words , for their agreement and difference may easily bee discerned by those things which have beene already delivered ; the onely thing which is now necessarily to be touched , is the meaning of the words , and the divers significations of them . these being made plaine , it will appeare that all the agreements and differences between them have been before fully laid open and expounded . first , for the law , it is in the originall hebrew scriptures called ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} torah ) a word derived of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} horah , which signifieth to teach , to instruct , to admonish , and also to shoot forth arrowes and darts ; and so if wee consider it according to the true notation of the name , by law in scripture may be understood any doctrine , word , or writing which doth teach , instruct and admonish men how they ought to live , and how to walke before god , or among men , and any precept which as a dart or arrow is fastened in our hearts by our teachers . but in the new testament the law is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and is derived of the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies to distribute , because the law injoyneth to distribute and give to god and men their due , and the revelation of the word and law is gods distribution or dividing of his promises and his will amongst men . so then the word law , considered according to the naturall sense of it in the originall scriptures of the old and new testament , may signifie any doctrine , instruction , law , ordinance , custome , and statute humane or divine , which doth teach , direct , command or binde men to any duty which they owe to god , or any of his creatures . and indeed thus far the signification of it doth extend . for in scripture it signifies , sometimes the speciall lawes of heathen nations , as of the medes & persians , and the statutes and customes of men according to which they live among themselves , and their doctrines and instructions ; but i omit the humane significations of it , as not necessary for our present purpose ; and i come to the divine which are divers in scripture . 1 first , this word ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} torah ) signifies , in a most large sense , any godly or profitable counsell , doctrine , instruction , or precept which parents give to their children , or one man to another , either by word or writing , which is not contrary , but according to the will of god and the rule of godlinesse , and serves to direct a man how to live or how to walke , either in his generall or particular calling . thus the word is often used in the booke of the proverbes , as chap. 3. 1 and 4. 2. and 7. 2. in which places the wise man exhorts his sonne to keepe his law , that is , all his precepts , counsels , and doctrines , and not to forget or forsake them . 2 sometimes it signifies in a large sense , the whole doctrine of the word of god , which he hath at any time revealed , or doth reveale in the whole scriptures , both of the old and new testament ; and so it includes the law of moses , the writings of the prophets , and all the evangelicall promises made unto us in christ from the beginning ; thus it is used , psal. 1. 2. in these words , but his delight is in the law of the lord , and psal. 19. 7. the law of the lord is perfect , converting the soule , that is , gods word , for the law alone without the gospell cannot convert soules , and psal. 1 19. in divers places where the law is said to quicken , and to be the godly mans delight , and to comfort him in trouble . 3 sometimes this word signifies onely the scriptures of the old testament , as iohn 15. 25. where our saviour citing a speech out of the 35 psalme 19 verse , saith it is written in the law , that is , the old testament . and the apostle , 1 cor. 14. 21. repeating the words of isaiah , chap. 28. 11. saith it is written in the law . 4 sometimes it signifies the whole doctrine of the five bookes of moses , as iosh. 1. 7 , 8. let not the booke of the law depart out of thy mouth , and luke 24. 44. where our saviour distinguisheth the law , that is , the writings of moses from the psalmes and the prophets . also mat ▪ 12. 5. ioh. 7. 23. and ioh. 8. 17. things written in the booke of genesis as well as things written in the other 4. books are said to be writtē in the law . 5 sometimes the word law signifies in a more strict sense , the doctrine of the law , as it is different frō the doctrine of grace , and is opposed to the plaine doctrine of the gospel ; that is , the whole summe of precepts , morall , ceremoniall , and iudiciall , set downe in the writings of moses ; thus the word is used by the apostle in the epistles to the romanes and galatians , where hee opposeth the law and doctrine of workes to the gospell and doctrine of faith . 6 sometimes by law in a most strict sense is meant , either the morall law conteined in the ten commandements , as exod. 24. 12. or any of the ceremoniall lawes , as the law of the burnt-offering , levit. 6. 9. the law of sacrifice , vers. 14. the law of the sinne-offering , vers. 24. or the iudiciall law , and any precept therof , as exod. 18. 16. deut. 17. 11. 7 sometimes the word law signifies the doctrine of the gospell , which as a new law commands us to repent of all our sins , and to beleeve in iesus christ . thus the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used , isa. 2. 3. where the prophet saith , that in the last dayes the law shall go forth out of zion , and the word of the lord from ierusalem ; meaning the publishing of the gospell from thence into all nations of the world ; and the gospell as it injoyneth us to beleeve , is called the law of faith , rom. 3. 27. 8 sometimes the word law signifies the power , authority , and dominion , either of the flesh and the old man of sin dwelling in our members ; or of the spirit and the new man ruling in the mind , where the apostle saith , i see another law in my members , warring against the law of my mind ; that is , i see the power of sinfull corruption , and of the old man striving against the spirit , or part renued , and rom. 8. 2. for the law of the spirit of life in christ iesus hath freed me from the law of sin and death . these are the divers significations of the word law , which is called torah in the old , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the new testament . the word gospel is in the hebrew text in the old testament called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bessorah , and in the new testament {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} they both signifie good news , glad tidings , and a joyfull message ; the one is derived of the hebrew verb ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bissar ) and the other of the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which both signifie one thing , namely to tell good news , or bring glad tydings . for the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is diversly used in scripture , and in other greek authors . sometimes for the reward which is given to one for bringing good newes , as 2 sam. 4. 10. where thereward which the man expected from david for the tydings of sauls death is by the 70 called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and in the hebrew bessorah . sometime in heathen writers , the sacrifices which men offered up in thankfulnesse for good newes , as in xenophon lib. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in isocrates areopag . sometimes it signifies good newes in generall of what matter soever , as 2 sam. 18.27 . david said of ahimaaz , he is a good man , he bringeth good tydings , the word is in the hebrew bessorah , and in the greeke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but in the new testament the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , doth alwayes signifie the good tydings and joyfull message of iesus christ the saviour of the world , and of redemption by him , and so we alwayes use the word gospell in our english tongue ; and when the word gospell is thus restrained unto the message , and tydings of christ , i finde it three wayes used in scripture and in our common speech . sometimes it is opposed to the doctrine of the law which teacheth to seeke life and salvation by our owne workes , and then it signifies the whole doctrine of salvation by iesus christ , written in the old and new testament , and preached by all the ministers of christ , unto the end of the world , as rom. 1.9 . god is my witness whom i serve with my spirit , in the gospel of his sonne . and gal. 3. 8. where the promise of christ to abraham is called the gospel , and eph. 1. 13. where the doctrine of beleeving and trusting in christ is called the gospel of salvation . in this large sense it includes all the promises of christ in it which were made from the beginning to the fathers , before the law , and by the prophets under the law , sometimes it is opposed to all the promises of the old testament made to the fathers before the law , and by the prophets before the coming of christ , and then it signifies that joyfull message , and word which is comprehended in the new testament , which declares that christ is already come in the flesh , and what he hath done for our redemption , and how we must be brought to communion of life , and salvation in him . thus it is used , mark . 1. 14. where it is said , that iesus christ preached in galilee the gospel of the kingdome of god , and mark . 16. 15. goe preach the gospel to every creature . when the word is thus taken , it differs , and is distinguished from the promises of christ to come which are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it signifies christ already come . sometimes this word is restrained to the written history of christ , from his conception and birth , to his ascension , as it is recorded by the evangelists in the new testament ; thus the word is used , marke 1. 1. where the evangelist beginning his holy history , saith ; the beginning of the gospell of iesus christ ; and thus we use the word , when wee speake of the gospell of saint matthew , or of luke , or of iohn ; meaning the history of christ written by them . now having laide downe the true signification of these two words , law and gospell , and shewed the divers acceptions of them ; it is easie ▪ to gather the agreement and differences which are between them . if we take the word law in the most large sense , for the whole word of god , then it includes all the gospell in it , and then they differ and agree as the whole body differs from , and agrees with a part of it selfe . the law is the whole word of god , and the gospell a part of it . if wee take the law for the scriptures of the old testament , or for the writings of moses , then it includes in it a part of the gospell ; namely , the promises of the messiah , and the doctrine of salvation in him to come . and from the other part of the gospell , to wit , the glad tidings of christ already come , it differs as the old testament from the new , and the mixt covenant from the pure covenant of grace . if we take the word law , for the new law the gospell of grace , then the new law and the gospell are all one and the same . but if wee take the law for the doctrine of commandments , morall , ceremoniall , and iudiciall , it differs from the gospell so farre as the first part of the covenant of god given by moses differs frō the pure covenant of grace . and lastly , if we by law understand the morall , then it differs from the gospell , so farre as the first covenant of workes differs from the second covenant of grace . but if we take the gospell in the most common and usual sense for the glad tydings of christ already exhibited , and for the whole doctrine of the new testament , and by law doe understand ( as the word commonly signifies ) the covenant which god made with israel by moses , and the pure covenant of grace made with all nations , doe agree and differ betweene themselves . now the use of these doctrines is manifold , first , they serve to set us in a more sure way to salvation , and also to guide and keepe us therein to the end , in that they shew us every turning , and every by-way , both on the right hand and on the left , and how wee may avoyd them all . many are the errours which have beene raised up in the church of god from the first time of the publishing of the gospell untill this day . in the time of the apostles , some taught that the law was to be observed , together with the gospell and the ministery of moses , with the ministery of christ , and that none could be justified or saved without circumcision and observation of the lawes of moses . against them the apostle disputes in the whole epistle to the galatians . some did utterly destroy the law and all use of good works , & taught faith alone without works of sanctification at all . against them the apostle s. iames disputes . some utterly rejected the old testament , as the manichaeans in old time , and now the anabaptists . some did set up their owne righteousnesse , as the iewes , rom. 10. 3. and the papists at this day . now if we rightly understand the doctrines before laid downe betweene the old and new covenant , the law and the gospell , wee shall easily discerne the wickednes of these errours , and shall see the right way to justification and salvation . we shall so understand the scriptures of the old and new testament , that wee shall out of them be able to answer all heretiques and adversaries of the truth . and therefore whatsoever some thinke of this discourse of the old and new testament ; the first and the second covenant , the old and the new , mixt and pure covenant of grace ; and concerning the law and the gospell : yet i am sure that others of better judgement , who receive with due respect and reverence all holy doctrine , shall find infinite profit , benefit , and comfort , if they lay these things to heart , and keepe them in continuall remembrance . which grace the lord grant unto us all for his own mercies sake in iesus christ , and to this small worke of a weake instrument give a blessing . to whose holy name be all praise and glory now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a67095e-190 2 cor. 1. 11 ephes. 6 18 col. 4. 2. act. 20. 32 notes for div a67095e-970 use 1. acts 4. 12. use 2. use 3. luke 24. reas. 1. reas 2. reas. 3. reas. 1. reas. 2. reas. 3. 1 2 3 1 2 3 3 4 5 6 use . 1 2 3 4. 5 2 6 hebr. 11. ioh. 8. 56. 1. differ . isay 7. & 9 dan. 9. differ . 2. differ . 3. differ . 4. differ . 5. differ . 6. act. 15. differ . 7. use . use 2. agree . 1. agree . 2. 1 2 differ . 3. differ . 4. differ . 5. 1 cor. 13. vse . rom. 27. vse . the priveledge of the saints on earth beyond those in heaven in respect of gifts and graces exercised, duties and services performed, sufferings and tryals undergone by them which the glorified are not capable of : being the sum of a discourse upon a part of hezekiah's song of thanksgiving ... : to which is added a short discourse of the nature and extent of the gospel-day : reaching from the destruction of the old to the erection of the new jerusalem out of zech. 14, 6, 7 / by william hooke. hooke, william, 1600 or 1601-1678. 1673 approx. 210 kb of xml-encoded text transcribed from 83 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a70256) transcribed from: (early english books online ; image set 44972) images scanned from microfilm: (early english books, 1641-1700 ; 1189:14 or 1386:10) the priveledge of the saints on earth beyond those in heaven in respect of gifts and graces exercised, duties and services performed, sufferings and tryals undergone by them which the glorified are not capable of : being the sum of a discourse upon a part of hezekiah's song of thanksgiving ... : to which is added a short discourse of the nature and extent of the gospel-day : reaching from the destruction of the old to the erection of the new jerusalem out of zech. 14, 6, 7 / by william hooke. hooke, william, 1600 or 1601-1678. [6], 159 p. printed for john wilkins, and are to be sold at his shop ..., london : 1673. "a short discourse of the nature and extent of the gospel-day" has special t.p. this work appears on reel 1189:14 and 1386:10. errata: p. 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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. -isaiah xxxviii, 18-19 -criticism, interpretation, etc. eschatology. grace (theology) 2006-01 tcp assigned for keying and markup 2006-01 aptara keyed and coded from proquest page images 2007-01 ali jakobson sampled and proofread 2007-01 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the priviledge of the saints on earth , beyond those in heaven , in respect of gifts and graces exercised , duties and services performed , sufferings and tryals undergone by them , which the glorified are not capable of . being the sum of a discourse upon a part of hezekiah , song of thanksgiving after his recovery from his sickness . to which is added , a short discourse of the nature and 〈◊〉 of the gospel-day , reaching from the destruction of the old , to the 〈…〉 of the new jerusalem out of 〈…〉 . by william hooke , preacher of the gospel . london , printed for john wilkins , and are to be sold at his shop in exchange-alley , next door to the exchange-coffee-house , over against the royal-exchange , 1673. courteous reader , thou art desired to correct with thy pen these following errata's . page 9. line 15. for imparted , read imported . p. 11. in the margin , r. eph. 3. last . p. 13. l. 6. f. hence , r. here . p. 16. l. 10. for spiritual , r. special . p. 22. in the margin , r. job 7. 2. p. 23. l. 10. for the , r. this . p. 35. l. 13. blot out yet . p. 51. l. 28. r. bridled . p. 53. in the margin , r. luke 8. 48. luke 7. 50. p. 65. l. 9. for the , r. your . p. 91. l. 23 , 24. for argumentations , r. augmentations . p. 92. l. 8. for for , r. so . p. 92. l. last , for were not the , r. were it not for the. p. 95. l. 20. f. from plain to plain , r. from place to place . p. 101. l. 22 , for lon , r. long . in the second sermon in the epistle , for go , r. therefore . to the reader . the greatest and highest honour of the reasonable creature is to serve him , who is the best good , and last end. herein do we communicate with angels , whose glory it is that they are ministring spirits , always beholding the face of god our father for this very purpose . how diligent then should we be to lay hold on , and to improve all opportunities of service , seeing our time is so short , our work so great , and our salvation nearer than when we first believed ? the son of god hath given us a glorious pattern herein , i must work the work of him that hath sent me , &c. christ jesus our master improved all opportunities , went up and down doing good , filling all places where he came with the favour of his doctrine and miracles , because he knew his time was short , and the recompence of reward at hand . the serious thoughts hereof would exceedingly spur us to a holy diligence , especially considering that heaven is a place not of work but reward , where the saints will be divested of serving and honouring god in many of these ways , wherein now ( through grace ) they are enabled to bring much glory to his name . many graces , duties , gifts have here their place , while we are viatores , but shall have no room when we come to be comprehensores . and this is the design of the worthy author in this little tract : viz. to set before thee the great opportunities thou hast of service to god , while thou art on this side heaven , beyond what are to be enjoyed there . were this throughly weighed , how would holiness be promoted , saints thrive , families flourish , churches revive ? we should not so passionately desire death meerly to be rid of all sufferings , but should prize life , if with it christ jesus might be magnified . it is glorious work that god calls his saints to ' ere they get to heaven . is not suffering for christ , glorious work ? is not the exercise of faith , hope , and patience , glorious work ? to do good , and to communicate both to the bodily and spiritual necessities of saints and others , is not this glorious work ? in a word , to propagate pure religion , & undefiled , to the generations to come , is not this glorious work ? why , herein are the saints on earth priviledged beyond those in heaven , where there is no room for the exercise of these graces , and duties . oh! who would not pray that he might live to do god service ? spin not out precious time unprofitably . pray that thou mayest be counted worthy of this calling ( which is indeed a high calling ) and fulfil all the good pleasure of his goodness , and the work of faith , hope , and patience , with power , that the name of our lord jesus christ may be glorified in you , and ye in him , according to the grace of our god , and the lord jesus christ . isaiah 38 18 , 19. for the grave cannot praise thee , death cannot celebrate thee : they that go down into the pit , cannot hope for thy truth . the living , the living , he shall praise thee , as i do this day : the father to the children shall make known thy truth . the words are a part of hezekiah's thanksgiving for his recovery from his sickness ( beginning at the ninth verse . ) this good king was not simply afraid of death , as appeareth , ver . 3d. but first , he had then no son to succeed him in the kingdom , ( for manasseh was not then born ) and he was sollicitous for a successour , and the fulfilling of god's promise to david , which we have four times expressed , ( viz. 2 sam. 7. 12 , 13 , 16. 1 king. 8. 25. psal . 89. 28 , 29. & 132. 12. in all which places we find this promise to david , that there should not fail a man of his seed , to sit upon the throne of israel , so that his children took heed to their wayes , to walk before the lord in truth , as david their father had done . here was a promise with a condition . and hence it is , i suppose , that hezekiah in his prayer ( vers . 3d ) makes mention of his fulfilling that condition , viz. that david's children must take heed to their way , ( if they desired to sit upon his throne ) that they walk before him , as david had done . for , saith hezekiah , remember now , o lord , i beseech thee , how i have walked before thee in truth , and with a perfect heart , & have done that which is good in thy sight . as much as to say , lord ! i hope thou wilt not cut me off , and leave the kingdom without an heir of the seed of david , seeing thou did'st promise him that thou wouldest not ; provided that his children took heed to their way , that they walked before him as david did . and , through thy grace , i have so walked in my measure , and therefore , i hope , thou wilt not take me away , who have performed the condition . so that hezekiah ( though a very good man ) was afraid of death ; yet not simply , but lest the kingdom should want an heir of the seed of david . and this that i have said confirms the opinion of those that say , that hezekiah was loth to dye , because then he had no heir ; though that was not all the reason . for , secondly , he was also loth to dye in god's displeasure , so as a child of god my do . for god doth testifie his temporal displeasure many times against his own children . if his children forsake my law , and walk not in my judgments : if they break my statutes , and keep not my commandments ; then will i visit their transgressions with the rod , and their iniquity with stripes . and he testifies it sometimes in their death , as he did in the death of the prophet that came out of judah , and prophesied against the altar it bethel , who was slain by a lion for his disobeying the word of the lord. and hezekiah was afraid , that god had some controversie with him , and he was loth to dye in god's displeasure . peradventure , he was somewhat lifted up with his miraculous deliverance from the host of senacherib , mentioned in the former chapter : for god did wonderful things , as you know , to effect that deliverance , and this sickness was immediately after the destruction of senacherib's army ; for that happened in the 39th year of hezekiahs life , who lived fifteen years after his recovery from his sickness , which two numbers make the whole number of hezekiah's years , which were 54 , 2 king. 18. 2. so that this sickness of his fell out presently upon that great deliverance . and the good man was not so thankful ( perhaps ) as he should be , but somewhat elevated . for this was his weakness after his recovery . his heart was lifted up , and he rendred not again according to the benefit done to him , for which god was angry with him . what the sin was , i will not positively determine , only i thus conjecture ; but that he apprehended god's displeasure for his sin , is evident from the words immediately before my text , saith he , thou hast cast all my sins behind thy back . therefore , it seems , his sins lay before the face of god , till his recovery , and upon this account he was loth to dye . thirdly , he was loth to dye , as fearing what should become of his reformation . for he knew what became of jehoshaphat's though he left a son behind him ; and of jehojadah's , though he left a well-educated nephew behind him . add hereunto , that he found the church in a very deplored condition , when he came to the crown . and as for his present reformation , it had not lasted so long as his father's deformation and idolatry ; and his reformation had scarce taken root as yet ; therefore he was willing to live longer , and not , as yet , to dye . fourthly , that which made him the more unwilling , was the nature of his disease , which ( by the remedy , and way of cure , a lump of figgs laid for a plaister upon the boyl , ver. 21. ) i say , which by the cure , seems to have been the pestilence : and he was not willing to go to heaven that way ; though good men may dye of that disease , and many times have done . but yet a child of god would , for several reasons , willingly decline that way of dying , if it might stand with the good will and pleasure of god. thus you see the reasons why hezekiah was loth to dye . now then being recovered , and having a lease of his life for 15 years granted him , he writeth down his thanksgiving , as much affected with god's mercy towards him , vers . 9 , &c. in the text read unto you , there is , 1. a declaration of the state of the dead , as to the loss of all opportunities ever to praise and magnifie god any more , or to hope for his truth in this world . secondly , an assertion of the opportunities enjoyed by the living , thus to praise god , and to make known his truth , that is , his truth and faithfulness in his promises . for , i conceive , hezekiah hath here a special respect to the truth and faithfulness of god in his promise made to david and his seed , in the foremtioned texts of scripture . and therefore it is very likely , that hezekiah made known this truth and faithfulness of god to his son manasseh , who was twelve years old when hezekiah dyed . though manasseh ( it seems ) did little mind it , or made any good use of it . that point of doctrine , which i shall insist upon , is this , that doctrine . there are opportunities of service to be performed to god in this life , which are not to be enjoyed after death . or thus , the people of god may do that for him in this world , which they cannot do in heaven . david therefore makes an argument of it in his prayer , and sad complaint in his sickness : for , saith he , in death there is no remembrance of thee ; ( not but that the saints in heaven do remember god , ( for they see him there ) but they cannot keep up his memorial any longer among the living ; he goes on ) in the grave who shall give thee thanks ? the like we have in the 30th psalm , entitled , a song at the dedication of the house of david , viz. after his return ( as 't is conceived ) from his victory over absalom , who had dreadfully defiled david's house with incest , in abusing his fathers concubines ; which house therefore david endeavours to purge and cleanse in a solemn holy manner at his return , and to dedicate it anew to god. and in that psalm he sheweth , how he cryed to the lord in the day of his trouble , when absalom rose up against him , & when he was afraid of his life , and was loth to dye by the hand of his son ; saith he , what profit is there in my blood , when i go down to the pit ? shall the dust praise thee ? shall it declare thy truth ? and dark deserted heman makes use of the same argument , psal . 88. 10 , 11. wilt thou shew wonders to the dead ? and shall the dead arise and praise thee ? selah . shall thy loving kindness be declared in the grave ? or thy faithfulness in destruction ? shall thy wonders be known in the dark ? and thy righteousness in the land of forgetfulness ? saith he , thy people may make known thy wonders in this life , but not in the grave . but then , do not the saints , when they are dead praise the lord ? yes ; but the psalmist speaketh not of that , but of praising god , and declaring his loving kindness , faithfulness , and righteousness in the land of the living . and all their service that way is at an end , except by miracle any be raised from the dead , as lazarus and tabitha were . so psal . 115. 17. the dead praise not the lord , neither any that go down into silence . and hence saith david , i shall not dye , but live , and declare the works of the lord , psalm . 118. 17. as much as to say , there is no declaring of them after death ! but what are those services that may be done here , which cannot be done in heaven , that so we may see the point in instances ? they are many ; and let me begin with these in my text. the living , the living , he shall praise thee . i. e. he shall praise thee before the children of men in the land of the living . now , this is a glorious service , containing as much as is imparted in the first petition of the rule of prayer , i. e. hallowed be thy name ; which , though it be a service done in heaven , yet in the presence of glorified saints only , without any propagation of praise to the name of god , for that is the priviledge of the saints while they live in this world , where they make the name of god known to them , that knew it not before . this is the first and highest petition of all in our prayers , and therefore of greatest concernment . secondly , there is another service in my text , which cannot be performed in heaven , and it is contained in these words , the father to the children shall make known thy truth . and is not this also a most blessed service ? for it contains what is imported in the second petition in the rule of prayer , ( viz. ) thy kingdom come . for this is one excellent way of advancing and enlarging the kingdom of god in this world , ( viz. ) when parents shall make known the truth and faithfulness of god to their children . to which purpose consider , psal . 78. 2 , 7. deut. 4. 9. and 6. 6 , 7. and this is the great service of the saints upon earth , both ministers and people . the things ( saith paul to timothy , 2 epist . ch. 2. ver. 2. ) that thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others also . and this is a service , which cannot be done in heaven . for the dead saints cannot contribute ought to the enlarging of the kingdom of grace in this world ; and as for the kingdom of glory , there are but two wayes of enlarging that , which are by the departure of the saints on earth to heaven , and by the resurrection ; in neither of which doth god use the service of the glorified saints at all . the care therefore of the choicest saints hath been , not only for the time of their lives , but for the generations to come , that they might know what god had done . the time would fail to tell of moses , and joshua , and david , and paul , whose epistles close with this doxology and hearty desire of glory to be given to christ in the churches for ever . the truth is , the whole scripture is a book of the acts and monuments of the lord 's wonderful works in gathering , and building , protecting , saving , and doing good to his church , and that for this end , that the generations to come might put their hope and trust in god. and this was the unanimous design of the pen-men of holy scripture . this shall be written for the generations to come ; and the people which shall be created shall praise the lord. thirdly , here in this world the saints may live exemplarily , blameless and harmless , as the sons of god without rebuke in the midst of a crooked and perverse generation . and this is a great service also ; for first , hereby some may come to be converted , 1 pet. 3. 1. and so the kingdom of god is enlarged by this way also . and secondly , many hereby will be convinced , and left without excuse in that great day . for this is one way whereby the sains shall judg the world ; they shall judg it exemp●arily , and ( in concurrence with christ ) sententiarilly : now ( i say ) this is a service , which cannot be done in heaven ; where , first , there is no evil person : nor secondly , any need of examples for the glorified saints to walk by , who are all perfect , and under the immediate and sole government of the spirit of god. there is but one example in heaven , and that is the exemplary cause of the glorification of our bodies , viz. the glorified body of christ . for in this life the saints conform to the grace of christ actively , and at the resurrection , they conform to his glorified body passively , as to their patern . here in this world the saints have opportunities of reproving sin , confuting errors , instructing the ignorant , warning the unruly , comforting the feeble minded , praying for their relations and friends , &c. now there are no such things in heaven , where there is no sin , no error , no ignorance , no unruliness , none afflicted , no praying for relations . i remember how dying mr. rollock was much offended with a kinsman , for desiring his prayers when he should come to heaven . god will have but one intercessor there . hence they may do good to the bodies , of men. for they may feed the hungry , give drink to the thirsty , lodge the harbourless , clothe the naked , visit the sick and imprisoned ; whereas in heaven there are no necessities or wants . here the saint , may suffer for christ & give a testimony to his cause , and to the truth , by the loss of their relations , and friends , of their goods , health , ease , credit , liberty , houses , lands , countries , life , &c. for , blessed are the dead which dye in the lord , from henceforth , yea , saith the spirit , that they may rest from their labours , and their works follow them . and this is such a service , as the very angels are in no wise capable of . so that you see , there are many services which the saints may do here for christ , which they cannot do in heaven . indeed , if they could return to this life again , they might do such works as these . for when lazarus was raised from the dead , he entertained christ again . and when tabitha was raised from the dead , it is very probable that she fell to her good works and alms-deeds again , to her making of coats and garments again for the poor , as she had been wont ( act. 9. 39. ) but these are rare examples of the returning of the dead saints to this world again . for as the cloud is consumed , and vanisheth away : so he that goeth down to the grave , shall come up no more . he shall return no more to his house , neither shall his place know him any more . lastly , there are some gifts of grace which cannot be exercised in heaven . for first , here the saints do believe , whereas in heaven faith is turned into vision . here they walk by faith , and not by sight , as they shall do in heaven . and faith is a gift of grace , whereby god is much glorified ; for it empties and humbles the heart , and carrieth it forth to christ , and glorifies god in all his attributes . whereas in heaven the saints have all in hand , and therefore they live by sight , and not by faith. there is but one thing there to come to them ( to the compleating of their happiness ) and that is , the resurrection of the dead , in the faith whereof they live , but yet this faith is of another nature , than that which justifieth and saveth in this life . secondly , it followeth hence , that here ▪ in this life the saints do exercise hope , waiting for the good which is held forth in the promise , which their faith believeth they shall have . whereas in heaven , hope is turned into fruition and enjoyment . for hope ( that is , the thing hoped for ) that is seen , is not hope : for what a man seeth , why doth he yet hope for ? there is no hope in heaven ( the fathers to the children cannot hope for thy truth , as hezekiah here saith ) except it be of the resurrection , whereof the saints have a most joyful expectation . they are glad , and rejoyce , in that their flesh doth rest in hope . not that their flesh doth hope , but that resteth , and their souls hope for its rising again . accordingly it followeth , that here in this life the saints do exercise their patience , which ceaseth in heaven , because our hope ceaseth there . for patience is the servant of hope , ( 1 thes . 1. 3. ) called there the patience of hope ; for if , we hope for that which we see not , then do we with patience wait for it . there is nothing in heaven to put our patience to it . it is true indeed what the apostle saith , 1 cor. 13. last . now abideth faith , hope , and charity , these three ; but the greatest of these is charity . because charity ( i. e. love ) never faileth ; ( ver . 8. ) that is heavens grace in a spiritual manner . but yet , notwithstanding , even love it self hath a larger object here in this world , than in heaven . for there is a love here , which cannot be exercised there . and that is , to love our enemies , which is the command of the gospel , and a great duty , and was one of the last acts of christ upon the cross , luke 23. 34. and the very last act of stephen the protomartyr , who was never like to act it more , act. 7. last .. lord , saith he , lay not this sin to their charge . here in this life you may love all unregenerate men , and shew it in your desires and endeavours for their conversion . here also you may exercise a love of sympathy with all , both good and bad , in their sufferings . but in heaven there is no room for this love. and as these gifts of grace forementioned do greatly glorifie god , but cease in heaven ; so do parts and common-gifts also cease there . for whether there be prophesies , they shall fail ; or , whether there be tongues , they shall cease ; or whether there be knowledge ( that is imperfect , mediate , and the communication of it to others ) it shall vanish away . and yet prophesying is much to god's glory . for , he that prophesieth , speaketh unto men to edification , exhortation , consolation . and tongues do also edifie . so likewise for knowledge . so that put all this together , and there is much to be done here , whereby god may be glorified , and men edified and benefited , which cannot be done in heaven . and thus you see the point made good in several instances , that there are opportunities of service to be performed to the lord in this life , which are not to be enjoyed after death . quest . but if it be thus ; why have some of the saints mentioned in scripture desired to dye ? answer . some of the saints have done ill in so doing , but others upon good ground . first , some of them have not done well in desiring death , for they have passionately desired it , and to their own loss , if god should have answered their desires herein . for instance . 1. moses , he was the meekest man upon the earth , yet he seems to be in a passion , when he said , if thou deal thus with me , kill me , i pray thee , out of hand . why ? was there no remedy , but god must kill him , and presently too , if the burthen of the people lay a little longer upon him ? this was a passionate expression and desire of death . and had he died there presently , he had incurred a double loss ( to say no more in it ) 1. he had been cut short of the opportunity of doing that eminent service in conducting the people through the wilderness . for he lived 38 years longer , and did much for god and his people during that time . 2. if he had died then out of hand , he had not dyed , and been buried so honourably , as he was afterwards upon mount nebo , even by god's hand . 2. and though job was a patient man , yet he passionately desired death . oh! saith he , that i might have my request , and that god would grant me the thing that i long for : even that it would please god to destroy me , that he would let loose his hand , and cut me off . whereas god meant job better than so , ( viz. ) to turn his captivity , and to give him twice as much as he had lost , and the full number of his former children , and so , to double their number also ; shewing him , that his first number was not last . moreover , he shall yet live 140 years longer to serve and honour god in this world . again , 3. elijah was a man subject to like passions as we are , and being persecuted by jezebel , he requested for himself that he might dye , and he said , it is enough now , o lord , take away my life , for i am not better than my fathers . whereas god intended better for him , ( viz. ) that he should live yet longer , and finish his testimony against ahab , jezebel , and ahaziah , and then be carried triumphantly to heaven in a fiery chariot . so 4. jonah would needs dye in a fret , oh lord , saith he , take i beseech thee , my life from me , for it is better for me to dye , than to live . no , jonah was not in case to dye at present , god would not take him at his word , but he must live yet longer and repent . secondly , as for some others of the saints , death hath been desired by them , and not impatiently , nor any way sinfully , but very well , and upon good ground . you know 1. just and devout simeon , when he had taken up christ in his arms , he blessed god , and said , lord now lettest thou thy servant depart in peace ; and the ground of this request lies in the words following — according to thy word . his prayer , it seems , was grounded upon a word from god. for as god had told him , that he should not see death , before he had seen the lord's christ ; so he had promised him , that then he should dye , and so his prayer was grounded upon a promise . 2. and as for paul , he desired to depart , and to be with christ , which ( saith he ) is far better , i. e. for me . nevertheless , to abide in the flesh is more needful for you . and having this confidence , i know that i shall abide and continue with you all , for your furtherance and joy of faith. so that 1. when he desired to dye , he looked upon the benefit thereof abstractedly , and absolutely , but not comparatively . 2. when he looked upon it on comparison with the benefits of life , he was not so positive in the desire of death , but having done great service , and , that too , a long time for jesus christ ( for then he was paul the aged , philem. ver . 9. ) and being then in prison at rome , he hung for a time in aequilibrio , mid-way between two , till at last the scale turns to a desire to live , further to serve jesus christ , and his church and people . for though paul was then in prison , yet he did very much good there , which had been lost , had he then gone to heaven . for his bonds furthered the gospel . and they strengthned the brethren , and wrought upon several in caesars palace . and there be converted onesimus ; and there he wrote his epistles to the galatians , ephesians , philippians , colossians , and the second epistle to timothy and that to philemon . in all which are many excellent points of divers kinds , which greatly conduce to the churches edification : and better a thousand times that paul had been kept 20 years out of heaven , than that the church should have wanted these epistles . but is it not lawful then in any case , to desire to dye ? yes ; with subjection to god's will , in case especially there are appearances that a man's work is at an end . for a child of god may live so long , that his faculties may be impaired , his strength decayed , his spirits spent , and he may be full of pain too , and so shut up , that he can do little good . and as job saith , a servant that hath wrought hard all the day , and is weary , earnestly desireth the shadow . and so it is with a child of god in this case . the weary body naturally desireth the bed . and sometimes god makes a clear discovery to some of his servants , that their work is at an end . thus it was with paul , i am ready to be offered up , and the time of my departure is at hand ; i have fought a good fight , i have finished my course , i have kept the faith. and it is with gracious souls ; as with the fruit of the tree , which when it is ripe , drops naturally from it . there is a spiritual instinct , inclining the soul of a believer heaven-ward , when the fruit is ripe : so that they come to their graves , as a ripe shock of corn cometh in its season . and a desire to dye in such a case is still the better , when it proceedeth from a longing to be freed from sin , and a desire to be with christ , phil. 1. 23. application . if there are opportunities of service to be performed to god in this life , which are not to be enjoyed after death ; and , that the saints may do that for god in the world , which they cannot do in heaven ; we are then 1. informed , that heaven is the place of the saints reward , and not of their work . when they dye , they cease from their labours , and their works do follow them . they do not follow the saints , as if the saints were there to follow their work , but they follow them to be rewarded and crowned . for their course is now finished , their race is run , and henceforth is laid up for them a crown of righteousness . heaven therefore is not their working-place , but their resting-place ; they rest from their labours ; there is much to be received there , but nothing to be done there , but to live in the high praises of god and the lamb to eternity . if our opportunities dye together with us , then we are further informed , that ( as there is no working in heaven , so ) there is no returning after death to work again in this world . if a man dye , shall he live again ? no , saith hezekiah ( ver . 11. ) i said in the cutting off of my days , i shall go to the gates of the grave ; i shall nor see the lord , even the lord in the land of the living , i shall behold man no more with the inhabitants of the world . that is , i shall no more appear before the lord in his sanctuary , to perform any more service there to him . as if he should say , i shall see the lord in heaven , but i shall see him & serve no more in the land of the living , which i desire to do . for when isaiah brought him the welcome tidings of his recovery , one of first things that he saith to him is , what is the sign that i shall go up to the house of the lord ? for a king to go to the house of the lord , and to lead the way to the worship of god , was a very glorious service . he looked upon it as a very great mercy , to see and serve the lord in the land of the living ; but he thought he should see him so no more , nor behold man any more with the inhabitants of the world ; and therefore he should return no more . men have but one soul , and but one opportunity to act for the eternal salvation of it ; when they are dead , the eye that hath seen them , shall see them no more , and he that goeth down to the grave , shall come up no more . and therefore it was not samuel risen from the dead , but the devil that appeared and spake to saul in the house of the witch at endor . for the appearance ascended out of the earth in the house of the woman , which was in the tribe of issachar , whereas samuel was buried at his house at ramah , which was in the tribe of benjamin . besides , he was buried in his grave-clothes , whereas he is described rising in his mantle . and he was ( as all the saints are after death ) at rest ; where●s he that is there called samuel saith to saul , wherefore hast thou disquieted me to bring me up ? and it is not in the power of all the devils in hell to disquiet the saints after death . other reasons i might urge , but these may suffice . the dead return not again ; as david said of his child , when dead , i shall go to him , but he shall not return to me . opportunity is a part of time , and hath nothing to do in eternity . neither is there any regress or returning , but by miracle from the land of forgetfulness . 2. instructed in matter of reproof , to such as live long , and do but little ; whereas we may reckon our lives by the good that we do in this world . for as for lost time , it cannot come into the account of our lives ; and it is a pitiful thing to be old only in time : and all the good of many stricken in years will lie within a very little compass ; and to be an ancient man or woman of two or three years old , sounds like a contradiction . so teach us ( saith moses ) to number our dayes , that we may apply our hearts to wisdom . and surely this is one special way of numbring our days ; to know how long we have lived in serving our generation , and what time we have spent that way : and he never applyed his heart to wisdom , who hath not learned so to number his dayes . there are but two lives , that can be lived in this world , viz. a natural , and a spiritual ; and all live the first , but few the second : whereas it is our wisdom to live spiritually ; and so to live , is to live , first , for the generations that succeed us , so as hezekiah here desired to live . secondly , to live for eternity . to live only a natural life ; is for brutes , and not for men. and therefore you that are entred into years , and have done but little , are justly reprehended , as having lived more like fools than wise men. secondly , what shall we say to such as have lived to no purpose at all ? all that they have done , hath been to eat and drink , and make a number . and there are multitudes of these , who have profaned their lives , in not answering the end of them . they are meer earth-cumberers , and such who have lived only to themselves . thirdly , but ( which is worse ) some have lived to wicked purposes , having spent their days in sin , and been offensive both to god and men , who as last will come to dye like jehoram , without being desired . and such another was hezekiah's father , even that king ahaz , who when he died , was buried like jehoram , and not brought into the sepulchres of the kings of israel . and such another was that persecutor jehoiakim , for whom they lamented not , saying , ah lord , or ah his glory . oh! these are to be exploded out of the land of the living ; for men shall clap their hands at them , and hiss them out of the world ; he never did good work while , he lived , and he shall have never a good word when he dieth . so much for reprehension . this point instructs us in matter of humiliation . what hath been said , should humble even the very best of god's people , in that they have done no more service for jesus christ in their generation . you have ( possibly ) done something for him , but you might have done more : you might have praised him more , declared the truth more to your children ; you might have projected and designed more for the glory of god , and the good of posterity ; you might have devised liberal things , & lived more exemplarily , been more zealous of good works , more edifying in your conversation ; you might have adventured more for christ ; and whereas you have gained two talents for him , you might have gained five . truly ( for my part ) i might have done more , and it humbleth me that i have done so little . i remember it is said of doctor vsher in the narrative of his life and death , that when he was a dying , he was humbled for his omissions . and indeed they are great sins , and the judgment of christ , at his appearing , will pass much upon good works on the one side , and omissions of them on the other . and therefore we had need to sit in judgment upon our selves for our omissions before we dye . for it is not enough to do good sometimes , but we should be rich in good works , and prepared unto every good work , always abounding in the work of the lord , giving a portion to seven , and also to eight , going about as christ did , doing good . and he that is thus exercised , is fit to live , and fit to dye . but let us be humbled this day for our neglects . for have not our hearts sometimes checked us , upon reviews of the loss of our opportunities to do such or such a good work ? saith a gracious and tender heart , when he is come from such a person , or such a place , or such a company , or occasion ; alas ! what have i omitted ? i might have put in such a word for jesus christ , i might have reproved such a sin , or given such or such counsel , or stopt such a vain discourse , or given such an example , or moved for such a good work , &c. alas ! who knows the errors of his life this way ? and therefore this consideration calls for deep humiliation , and self-judging at this time . 3. exhorted . we are here exhorted , and the point affords exhortation several ways . to do all the good you are able , during your abode here below , seeing death will put an end to all your opportunities . if god enable you to speak a good word to his honour , and to the edification of others , when you lye a dying , you are never like to do so much good again to eternity . when you take your leave of the world , you take your leave of doing good . and therefore you had need bestir your selves , while your bodies and souls abide here together . whatsoever therefore thy hand findeth to do , do it with thy might ; for there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest . and suppose you have done well hitherto , like a good and faithful servant , be not yet weary of well doing , but up and be doing still , and in due time you shall reap , if you faint not . what a deal of good had hezekiah done , before he fell into this sickness ? he destroyed the monuments of idolatry , set up a notable reformation , brought back the tribes of israel to the lord god of their fathers . and yet you see here , he is willing to live longer to do more . so peter had done much good in his time ; you know he converted about three thousand souls at the beginning of his ministry , he had a most happy hansel , acts 2d . and yet he takes another opportunity , and sped well . and after this , he passeth through all quarters , and came at last to lydda , & saron , and joppa , & you know what good he did in the house of cornelius , &c. at length he becomes old , & then he writes to the saints ; for , saith he , i think it meet , as long as i am in this tabernacle , to stir you up , by putting you in remembrance , knowing that shortly i must put off this my tabernacle , even as our lord jesus christ hath shewed me . moreover , i will endeavour that you may be able after my decease , to have these things always in remembrance . first , saith he , i am aware of death approaching . secondly , i will therefore do all the good i am able , both with my tongue and pen. thirdly , i will endeavour that the good i do may live when i am dead ; that you may be able after my decease to have these things always in remembrance . even thus we should endeavour to live in this world after our departure . survive your funerals , and out-live your deaths . for it is not enough that we shall then live in heaven , but we should endeavour to be doing of that good while we live , that may make us live on earth ; even when we are dead . and in this way the memory of the just shall be blessed , and the righteous had in everlasting remembrance . it is the saints happiness to have glory , and honour , and immortality in heaven ; but it is much to the glory and honour of god for the saints to be immortalized on earth , and to live in their good examples , good counsels , good names , and good works , when their souls are shining in heaven . particularly , 1. dilate and diffuse the praises of god , and make his name glorious to the utmost of your power . and let this be often sounding in your ears . the living , the living he shall praise thee . speak much , and live much to his praise . let the high praises of god be in your mouthes . ainsworth , and the dutch interpreters render it , let the exaltations of god be in your throat , and it suits with the original , as also with the translation of the 70. the exaltations , i. e. the lifting up of god in his name , attributes , precept , promises , threatnings , providences , &c. let them be in your throats , i. e. exalt your voices in exalting these praises , cry with the throat , and lift up your voices like trumpets . and this argues , that god's praises comes from your hearts , when they are thus sounded , as it were from your throats . and this work exalteth you , and that as high as the heavens , for it is the very service of heaven , only it is a greater service , seeing the proclamation of god's praises upon earth , tends to the propagation of them , so as it is not in heaven . and truly , he that is good at this , is good indeed . he is no hypocritie ; for he is a self-denying man , and one that loves god far above himself , one that lives in god , and delights in him , and gives him the highest place in his heart . do what you can therefore this way , and it will redound to a singular evidence of your sincerity . 2. endeavour also the propagation of christ's kingdom ; pray for it , and according to your capacity promove it . you may remember what is written , psal . 72. 15. where it is said of solomon in the type , and of christ in the truth , he shall live , and to him shall be given of the gold of sheba , prayer also shall be made for him , and daily shall he be praised . why ? must we pray for jesus christ ? yes , by all means . of all that we pray for , we must be sure to pray for jesus christ , but not considered personally , but mystically . you know how the people , and the children prayed for christ , when they cryed , saying , hosanná to the son of david ; blessed is he that cometh in the name of the lord ; hosanna in the highest . the words are taken out of the 11th psal . ver . 25 , 26. they cryed , saying , hosanna , that is , save , i beseech thee . it is as much as , god save the king , send now prosperity . it is meant especially of christ as king , christ and his kingdom . and we never say , thy kingdom come , but thus we pray for christ , who prayeth for us every day , or else we should be in a very sad case . and truly , if the kingdom of christ be within us , we shall be very sollicitous and active for the kingdom of christ without us , which kingdom of his this day is in a very low condition , as to the professed power and purity of the gospel . and yet if we can do little or nothing else , yet we may pray for the kingdom of christ . let us therefore lay the state thereof to heart this day . how often do the saints under the old testament , pray for the kingdom of our lord jesus under the new ? say they , god be merciful to us , and bless us , and cause his face to shine upon us ; that thy way may be known upon earth , thy saving health among all nations , &c. mark ye , that singular blessing , which god commanded aaron and his sons to pronounce upon the people of israel , the lord bless thee , and keep thee ; the lord make his face to shine upon thee , and be gracious unto thee . the godly in david's time turned it into prayer for the enlarging of the kingdom of our lord jesus under the gospel , accounting it a great blessing to themselves , to have it enlarged by the accession of the gentiles ; though ( yet ) it was to be accomplished in the rejection of the jews ; but it is ( as if we should say ) let god do what he pleaseth with a nation , so that his gospel may be propagated , and his kingdom enlarged in the world. if god's way may be known upon earth , and his saving health among all other nations , we should account that the lord is merciful to us , aud blesseth us , and causeth his face to shine upon us ; we should love the kingdom of christ above all the kingdoms in the world , and that it shall come to pass in the last dayes , that the mountain of the lords house shall be established upon the top of the mountains , and exalted above the hills , and that all nations shall flow unto it . you know what great heaviness and continual sorrow of heart paul had for his brethren the jews , and kinsmen according to the flesh ; and yet he magnified his office , in that he was the apostle of the gentiles . that is , he accounted it to be a glorious office to be a preacher to the gentiles . so that , le● the kingdom of the lord jesus come , whatsoever become of any kingdom , or of all the kingdoms under heaven . thirdly , live exemplarily , that your paterns may survive you , and live when you are dead . thus paul lived , brethren , saith he , be followers together of me , and mark them which walk so , as ye have us for an ensample . and he denied himself , to make himself an example to others . you know , saith he , how ye ought to follow us ( viz. in orderly walking in your particular callings ) for we behaved not our selves disorderly among you , neither did we eat any mans bread for nought ; but wrought with labour and travel night and day , that we might not be chargeable to any of you . not because we have not power ( that is , night to be maintained at your charge ) but to make our selves an ensample unto you , to follow us . and thus also he did unto the corinthians . for thus did christ deny himself to give us an example , joh. 13. 14 , 15. if i then your lord and master have washed your feet , ye ought also to wash one another's feet . for i have given you an example , that ye should do as i have done to you . consider also , 2 cor. 8. 9. for ye know the grace of our lord jesus christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . and when paul took his leave of the elders of ephesus , who were never like to see his face more , he leaves his example with them ; i have , ( saith he ) coveted no mans silver , or gold , or apparel ; yea , you your selves know , that these hands have ministred unto my necessities , and to them that were with me ; i have shewed you all things , how that so labouring , ye ought to support the weak . — the like did samuel . thus also david left his example behind him , for god set him up for a patern to all succeeding kings in israel , whose life and reign god therefore measureth by their care to follow him , as you may read frequently in the books of the kings and chronicles . for of such & such kings it is said , they walked in the ways of david ; and of others , that they did not so walk . examples are very prevalent in utramque partem , either one way or t'other , either for good or evil . and therefore so walk according to god , that others may follow you , seeing your example will live whilest you live , yea , and when you are dead too . for it will be said , such a one lived thus , and walked thus , and thus he behaved himself in his family , and thus in his fellowship with the saints , and thus in his dealings with his neighbours , and with all men ; and thus he carried it under his tryals and oppositions in an evil day , and this and that was the rule he walked by . for he was a wise man , or she was a wise woman , and very consciencious , and tender-hearted , and sincere , and active , and stirring , and zealous for jesus christ , and fearful to give the least offence , and ready to every good work , and pitiful to the poor saints , his heart , and purse , and house were open for jesus christ . and he was a just and peaceable man , and one that could govern his spirit , and tongue , and that could keep down his passions , and one that was a mortified person , dead to the world , and the things thereof , &c. now , what a blessed example is this ? and what a glorious report ? what an edifying patern , and for the glory of god , and our lord jesus christ ? yea , this example will preach your funeral sermon , ( you need no other to do it ) and it will keep you alive when you are dead , and immortalize you upon earth , make you of blessed memory indeed , and to be had with the righteous in everlasting remembrance ; when the names of others shall be written in the earth , which will soon be obliterated , and quite blotted out ; and when it shall be said of them as of hezekiah's father , by way of reproach , this is that king ahaz . and such a good example many have left behind them , and we are ever and anon speaking of such as these are , whose names are as a precious oyntment , and which were embalmed when they dyed , with the graces , vertues , and good works of their lives , that still they send forth a sweet savour to surviving posterity . and thus was that good womans name embalmed , who poured out a very precious oyntment on the head of christ against his burial . verily , saith christ , wheresoever this gospel shall be preached in the whole world , there shall also this , that this woman hath done , be told for a memorial of her . so that this good woman is still alive in her memory , and she 〈◊〉 thus lived these 1600 years and more , and shall never dye so long as the world standeth . and such another was tabitha . and the like i may say of many more , whose names are recorded in holy writ , who obtained a good report , and though they are now dead , yet still they both speak , and are spoken of . brethren , will ye think upon these things ; and will ye now study & endeavour to live exemplarily , and to live lives for posterity , and so to live converting lives , and convincing , and edifying lives ; yea , and to live the lives of such , as must be the world's judges ? and will it not be greatly to the glory of our lord jesus christ , and to your eternal consolation , to hear of your lives and examples in that great day of christ's appearance , when your examples shall have their resurrection as well as your bodies , when christ shall produce your paterns before all the world , and convince and judge the ungodly world by them ? as if he should say to those on his left hand , who lived in your dayes , and saw your examples ; loe , do you see these men and women on my right hand , who lived thus and thus in your sight , and gave you a blesse● example , which either you censured , or were unwilling to follow ; they lived and conversed in direct opposition to you ; they lived so and so , when you did thus and thus : therefore they shall be your judges . methinks i cannot speak enough of this subject , which is of very great moment , viz. the transmission and recommendation of paterns to posterity , as one grieved , that i can see no more of it , but rather such a common and ordinary kind of walking , as hath little or nothing of singularity in it . alas ! how few , that profess the fear of god this day , are writing of copies for posterity to walk by ? and where is singularity of life to be seen ? yea , how many are there among the professors of the gospel , by whose failings we may learn more than by their vertues ? and this i speak to my grief ; oh , let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . jesus christ there speaks of the light of good works and good examples , which are visible to standers-by , and such as do occasion them to glorifie our heavenly father . and know thus much also , that men live much by example , either on the one side or other . and where good examples are given , god expecteth that others should follow them , and that not only the examples of the living , but of the * dead also , for what saith the apostle ? remember them which have the rule over you , who have spoken unto you the word of god , whose faith follow , considering the end of their conversation . the apostle there speaketh of such as had been their guides , but were now dead ; for the words in the original are not , remember them : that have the rule over you , but , remember your rulers , i. e. ministers of the gospel , who are now with the lord. and he exhorts the hebrews not to forget their faith , and holy lives , who had no other end in their conversations and good examples , but god's glory , and the salvation of them that beheld them . but i must pass from this particular , though somewhat loth to leave it , and should much rejoyce , if what i have said of it , may take place in all your hearts and lives . live exemplarily , that your paterns may outlive you , and edifie others when you are dead . and this is a work which cannot be done in heaven . and take heed of scandals and visible infirmities , which edifie beholders to ruine . for there is a sinful mischievous edification , of which the apostle speaketh , 1 cor. 8. 10. for if any man see thee , which hast knowledge , sit at meat in the idols temple : shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols ? the word rendred , emboldened , is edified in the original . you may so live in your examples , that you may edifie and teach beholders to sin in following them , as jeroboam the son of nebat did , who made israel to sin . and many that profess to the gospel , do so live and walk , the consideration whereof is very sad and miserable . o beware of giving such examples , for they will diminish your glory in heaven , if you shall be so happy , at least , as to arrive there . but so much for this 3d particular . embrace and improve all opportunities of appearing and speaking for christ ( another service peculiar to the saints on earth , who cannot speak a word for christ in heaven . ) and many such seasons are providentially administred to us , viz. sometimes of reproving sin , both in such as fear god , and such as fear him not . in the scriptures you find the saints reproving one another ; moses reproveth aaron , and nathan david , and hanani asa , & his son jehu jehoshaphat , and paul peter , and one private brother another . and how often also do the saints in scripture reprove the wicked and ungodly ? i need not give you instances for that . it is not enough that we have no fellowship with the unfruitful works of darkness , but we must also reprove them . we must appear for christ , his truth , his rules , and glory ; or where is our love to him ? sometimes you shall hear cursing , and swearing in your presence , sometimes reproaching , slandering , flithiness , foolish talking , and sinful jesting ; sometimes you shall see covetousness , pride , passion , anger , and uncomely language , and sometimes inordinate affections , and somtimes gross omissions of duty either to god or man. here now are opportunities of doing a service for christ , and of appearing and witnessing for him , so as you cannot do hereafter in glory . in such cases therefore consider your duty , and what the lord requireth of you , who will take it very ill , if you have never a tongue for him . and do not say , i am loth , or i am afraid to speak , and it will be ill taken , or i shall do no good by testifying , or i shall be accounted a busie-body ; but attend your duty , and leave the event to god ; only beg wisdom , which is profitable to direct : and however a reproof take , or speed , yet you have done a better service for christ , than any saint in heaven can do . i know , indeed , that such testimonies for christ are soldom well taken , but that ariseth from the pride of man , and however , that must not hinder your duty , for i am sure , that the with-holding such testimonies , when you are called to give them , is very ill taken by christ ; and if he take them well , let proud spirits take them as ill as they please . the like i may say as to the opposing of error and heresies , according to your capacities , and of informing and instructing the ignorant , when a season is offered , and of warning the unruly , &c. and you know not , but you may do much good in such cases , and your work may live when you are dead ; however your rewerd is with the lord , for whom you have performed this service . there are other good and gracious offices to be discharged , which cease when you are dead . i did briefly mention some of them in the doctrinal part . let me now exhort you to attend them also ; as to pray one for another , which duty ends with our lives . for ( as i have said ) god will have but one intertercessor in heaven , but here he requireth many . here we may , yea must be trading one with another , viz. prayers for prayers , ministers with people , and people with their ministers , and one saint with another : not but that we must pray for others also . oh! what a trade did paul drive this way ? i have sometimes thought , what a catalogue of churches and saints he had to commend to god in his daily prayers . how many churches did he usually pray for ? saith he to the church at rome , god is my witness , that without ceasing i make mention of you always in my prayers . the like for the church at ephesus , saith he , i cease not to give give thanks for you , making mention of you in my prayers . so for the church at philippi , saith he , i remember you always in every prayer of mine for you all , making request with joy . and thus too , he saith , he prayed for the church at colossus . the very same for the church at thessalonica , we give thanks to god always for you all , making mention of you in our prayers , remembring without ceasing , your work of faith , labour of love , and patience of hope in our lord jesus christ — and doubtless , had he written epistles to all other churches , we should have heard of his prayers for them . neither did he pray only for churches , but also for several saints in particular ; for he saith , that he prayed for timothy night and day ; that is , morning and evening , the whole put for the part . and as for philemon , he saith , that he made mention of him always in his prayers . what a catalogue then had paul of churches and saints to recommend to god in his daily prayers ? for it is very likely , that he prayed for many more , than we find in his epistles . and as he prayed for the churches , so he desireth to be remembred in their prayers . for , as i said , he drove a holy trade this way . he begs the prayers of the church at rome , in the very language of a begger for an alms. now i beseech you , brethren , for the lord jesus christ's sake , and for the love of the spirit , that ye strive together with me , in your prayers to god for me , that i may be delivered . — so of the church at ephesus and of the philippians , and of the colossians , and of the thessalonians , and of the hebrews ; ( for the greatest apostle had need of the prayers of the meanest christian ) only he begs no prayers of the church at corinth , in his first epistle to them , as looking upon them under many and great offences , for which he there reproves them : nor of the churches of galatia , whom he look't upon as greatly backsliden from the faith : and he would not trade with broken men . but here you see , i have given you a notable example for your imitation in this point . pray therefore for one another , and trade together as you shall see occasion . yea , you must pray sometimes for such as never desired it . so likewise , if you do hear of the afflicted condition of such and such of the saints , suppose in great poverty , or in prison upon the account of christ , and a good conscience , or in some great distress otherwise , or under sickness , and in danger of death , look upon your selves as obliged to put up one prayer for them . you know what the apostle saith , remember them that are in bonds , as bound with them , and them which suffer adversity , as being your selves also in the body . remember them ; how ? to sympathize with them , to pray for them , and ( to your power ) to help and relieve them . and think it not enough , that you pray for saints , but perform the like service for sinners also ; for your prayers may contribute much to their conversion , as christ's prayer , luke 23. 34. did to the conversion of many that were his enemies , acts 2. and stephens prayer ( probably ) was heard in the conversion of paul. and be sure to pray for children , and childrens children , that they may live in the sight of god , and bear up his name in their generations . neither rest in particular persons , but pray also for the churches of christ this day , in whom he is so much concerned , as exercising his special government in and over them . pray therefore for their peace and purity , and progress in holiness , and that they may be edified , and walking in the fear of the lord , and comfort of the holy ghost , be multiplyed . and this is to pray for the peace of jerusalem . and when you hear of a church bereft of its pastor , pray to the chief shepherd , to supply the empty room with a meet successour : as moses said in another case , let the lord , the god of the spirits of all flesh , set a man over the congregation , which may go out before them , and which may go in before them , and which may lead them out , and which may bring them in , that the congregation of the lord be not as sheep which have no shepherd . oh sirs ! there is a great service to be done for christ by prayers , during the opportunity of our intercession , which dieth together with us . what great things have been , and still are done by prayers ? by these was the church delivered out of babylon , and peter out of prison . by these was zion built . by these is the gospel upheld , the enemies thereof brilded , and liberty obtained , &c. and when god will do great and wonderful things , he will gather his praying saints together , and pour out a mighty spirit of prayer upon them . sixthly , comfort the feeble minded , and support the weak . speak a word in due season to the weary . for sometimes you shall meet with such as want it , and who walk in darkness and see no light , and are ready to complain like heman , psal . 88. at large . in such cases , strengthen the weak hands , and confirm the feeble knees , and say to them that are of a fearful heart , be strong , fear not . and this ( it seems ) was jobs practice . he strengthened the weak , and his words upheld him that was falling . and if they were in affliction , the moving of his lips asswaged their grief . for , heaviness in the heart of man maketh it stoop , but a good word maketh it glad . and this savoureth sweetly of the spirit of christ , who would not break the bruised reed , nor quench the smoaking flax. the words are diminutive , for the meaning is , he would strengthen the bruised reed , and blow up the smoaking flax. for he carries his lambs in his bosom , that is , he tenders them , and laies them near his heart . as when the church was in affliction , and sick of love , he stayes her with flagons and comforts her with apples ; his left hand is under her head , and his right hand embraceth her . not his right hand under her head , and his left hand embraceth her ; for that is not next the heart of christ . he is our high priest , who is touched with the feeling of our infirmities , & hath compassion on us in just proportion . he speaks to the heart of the trembling haemorrhoiss , when she fell down at his feet , and saith unto her , daughter be of good comfort , thy faith hath made thee whole , go in peace . and he takes part with that brokenhearted sinner that sate behind him at his feet , weeping , and washing , and wiping , and kissing them , and rebukes censorious simon ; and saith to her , thy sins are forgiven , thy faith hath saved thee , go in peace . oh the sweet spirit of christ ! let the same mind then be in you which was in him . and comfort them that are in trouble , with the comforts wherewith you your selves have been comforted of god ; and be kindly affectioned one toward another in brotherly love . and when the case requires it , shew your self a son of consolation . seventhly , in heaven ( you know ) are no necessities , whereas here are many , which will give occasion therefore to such service as heaven hath no need of . for here are poor saints , and the poor are always with us , who sometimes want food , sometimes clothing , sometimes lodging , sometimes money , &c. you then that are able must follow job's example ; saith he , i have not with-held the poor from their desire , nor caused the eyes of the widow to fail , nor eaten my morsel alone , but the fatherless hath eaten of it also . neither have i seen any to perish for want of clothing , or any poor without covering , but his loynes have blessed me , and he was warmed with the fleece of my sheep . the stranger did not lodge in the street , but i opened my door to the traveller , &c. and the eyes of our lord jesus are much upon such good works as these ; for he beheld how the people cast their money into the treasury . heaven affordeth no such objects of your love and compassion . there are indeed many beggers at heavens gates , but never a begger within heavens doors . and there are many widows and fatherless children here , but never a widow nor orphan there . brethren , be ye then merciful , 〈◊〉 your father in heaven is merciful . and blessed are the merciful , for they shall obtain mercy . and it is that which will lengthen out your lives . mercy , even to the bruit , creatures , shall prolong your dayes , much more then to men , especially to the houshold of faith. lazarus shall rise , and have a new lease of his life to entertain christ again . and so shall tabitha to make coats and garments for widows again . life is well bestowed upon merciful ones . and life is the time of acting this grace , for bowels are shut up in heaven , and no pity shall be shewed to the nearest perishing relations in the day of christ . again , here you may entertain jesus christ in his members , and ministers . here you may be fellow-helpers to the truth and gospel . and what says john of that ? we ought therefore to receive such , that we might be fellow-helpers to the truth . and , saith the apostle , be not forgetful to entertain strangers , for thereby some have entertained angels unawares . we cannot entertain angels in heaven , ( for they have their places there as well as we , and there we are rather entertained by them , zech. 3. 7. ) but here it hath been done , as by abraham and lot. and though we cannot expect to entertain them as they did , yet , ( if we could ) what is that to the entertainment of christ himself ? and if we entertain his members at our houses , or do any office of love for them , we do it unto jesus christ . eighthly , let us be willing also ( if need be ) to suffer for christ , which is a service peculiar to this life . but i say , if need be , because we are not to cast our selves upon suffering , uncalled . we must take up , but not make a cross . but when the providence of god , and his word calleth us to witness for christ to the loss of ought that is nearest and dearest to us , let us remember , that this is one of the services , which termineth with our lives , and cannot be performed in glory . it hath indeed been our portion hitherto to escape those sufferings , which many of our brethren have undergone . but have we been sufferers in affection ? have we been prepared for the cross ? or , have we not been among the fearful ? and have we sympathized with our brethren in their sufferings ? and have we accounted them happy that have endured , yea , and their sufferings honourable for the sake , and in the quarrel of such a lord and master ? consider what i say : for it is a very honourable thing to suffer for christ , his gospel , and kingdom . for the spirit of god , and of glory resteth upon all such . and what are all the sufferings of this present time , in comparison with the glory which shall be revealed in us ? but though we have escaped what others have undergone , yet we know not what may be our portion , as to suffering before we dye . perhaps there is the more behind . god hath appointed the number of them that shall suffer for christ . and who knows what god hath appointed for him this way ? but what ever it be , heaven will put an end to it , where are no sufferings but crowns , even incorruptible crowns of glory . you know what is said of them that came out of great tribulation , they were clothed with white robes , and had palms in their hands . ninthly , exercise those fruits of the spirit , which are proper to this life . you have heard of several , as faith , hope , patience , love to enemies , and to men out of christ , sympathy , common gifts for edification , communication of knowledge , which is mediate in this life . all these are the gifts of the spirit on this side heaven , in the exercise whereof god is much glorified , and others edified , which is that which should be the scope and aime of us all . tenthly , and lastly , there is one thing more , which we are exhorted to do in this world , which cannot be done after death , and it is a very great service , and highly incumbent on us , and i was willing to reserve it to the last place , that it might the rather abide by us ; and 〈◊〉 this , endeavour to transmit pure religion and undefiled to posterity , by commending it to your children . the fathers to the children shall make known thy truth . and we may run it through fatherhood at large . but let me speak of domestical fathers , that is , fathers of families . this is a great matter , and is the special work of the godly in their generations . how else shall that be made good , which is written , his name ( that is , christ's ) shall endure for ever , his name shall be continued as long as the sun. some render it , his name shall be continued as a son continueth his father's name , for the original jinnon , or janin cometh of nin , 〈◊〉 son . as if one should say , filiabitur nomen ejus , or sobolescet nomen ejus , as tremellius renders it ; that is , christ shall not only himself live for ever in his person , but his name also shall endure for ever , and be derived to his children , who therefore shall prolong his days , ( as children mete out their fathers mortality ) in bearing his name , being called christians , and the sons of god , and the children of christ . and this shall be ( saith the psalmist ) before the sun , that is , as long as the sun endureth . now god will use means to bring this to pass , and what are those means ? one special one is this , the father to the children shall make known thy truth . for how should the name of christ be childed from generation to generation , ( as some render it ) if care be not taken by parents to child christ's name downwards to their off-spring ; that his name may be put upon their children , by being not only christians by baptism , but by regeneration . and this is one of the great works and ends of our lives ; for hezekiah , here mentioneth , first , praising of god , and secondly , making known the truth to our children ; which was a great statute in israel , and obligeth us no less then them : saith the psalmist , i will open my mouth in a parable , i will utter dark sayings of old , which we have heard and known , and our fathers have told us : we will not hide them from their children , shewing to the generations to come , the praises of the lord , and his strength , and his wonderful works that he hath done . here 1. are such as are worthy of the name of fathers , viz. who transmit to posterity the truths of god contained in the scripture , so as these here did , as appears in the sequel of the psalm . and 2. here is the only infallible sort of tradition , viz. that which delivereth to posterity , what god first delivered to the prophets , apostles , and holy men of god , and is now contained in the scriptures . 3. from these words we are taught , that the godly in every age ought to have the same care to transmit the word of truth to their posterity , as their ancestors had to transfer it unto them ; and so to pay the debt which they owe to their godly ancestors , unto their succeeding children : for our children are here called their children , vers . 4th . and if you descended not from such parents immediately , yet ( peradventure ) mediately you did . however , this here is your duty , out of love to god , to truth , and your posterity . mark therefore what followeth in the same psalm . for god established a testimony in jacob , and appointed a law in israel , which he commanded our fathers , that they should make them known to their children , that the generation to come might know them , even the children which should be born , who should arise and declare them unto their children . you see this transmitting of the truth and true religion to posterity , is god's love and testimony , because it testifieth and witnesseth for god , and against us , if we break it . and this law and testimony we have several times in moses . so that the law and testimony is , to transmit the truth to posterity . for god did not deliver the truth , and true religion to a person or people for the use of themselves alone , but for the benefit of their children also : and he never loved the truth truly , who is careless , whether it dye with himself , or out-live him . let such parents and masters look to it , who have been negligent in instructing their children and families . the handing of religion from parents to children , & from the living to the next succeeding age , is a standing part of our generation-work . it is said of david , that after he had served his generation , he fell asleep . and truly , such as fall asleep before , go to bed before they have done their work , and that is the way to make them start , as many do , when they are newly setting themselves to sleep . oh sirs ! care and pains for the godly being of posterity , is a great and necessary business . i many times think of the care and endeavour of the nine tribes and half , lest their children should lose their interest in the god of israel . to which end they built the altar ed , as they tell the two tribes and half in their apology . say they , the lord , god of gods , the lord , god of gods he knoweth , and israel he shall know that we have not done it in rebellion , to turn from following the lord , &c. but we have done it rather for fear of this thing , lest in time to come your children might speak unto our children , saying , what have you to 〈◊〉 with the lord god of israel ? for the lord hath made jordan a border between us and you ; ye children of reuben , and children of gad , ye have not part in the lord : so shall your children make our children cease from fearing the lord : therefore we said , let us now prepare to build us an altar , not for burnt-offering , nor for sacrifice , but that it may be a witness between us and you , and our generations after us , that we might do the service of the lord before him with our burnt-offerings & our sacrifices , and with our peace-offerings , that your children might not say to our children in time to come , ye have no part in the lord , &c. here you see the care and endeavour of the two tribes and half for the preservation of the true religion , and way of god's worship among their posterity , which is the point that i am now pressing . i beseech you lay it to heart ; for i fear that many are guilty in this matter , and that posterity is like to be little beholding to them . admit of a few expostulations , and consider , what will your children and servants say , when they come to succeed you , and peradventure dye at last in ther●● sins ? lord , our parents and masters did not make known the truth to us ; they did not catechize and instruct us ; they did not deliver to us the form of sound words , nor any brief sum of the articles of faith , and true religion ; but we lived and dyed in ignorance , for they had no care of our souls ; and if others dealt thus with their children and servants . religion it self might have perished , as we have done . now would not this be most miserable ? and are you willing to be thus indited by your children and servants in that great day . doth not hezekiah here say , the father to the children shall make known thy truth ? and is it not exprest as a duty , and a great one too ? and doth not hezekiah look upon this as one of the great works to be attended in this world , without which it is not worth while to live ? hezekiah indeed had no son at this time , but he resolveth here , that if god shall give him one , he will make known the truth and faithfulness of god to him ; for he looks upon it as his duty , when he saith , the father to the children shall make known thy truth . and what is the reason , that many are so ignorant this day , but because they wanted family-instruction from parents and masters ? for it is not enough , that such do live under the preaching of the gospel , if they want instruction in the families wherein they have lived ; the want whereof makes the ministers plow to go so heavily . oh let not the children and servants rise up in judgment against you , and charge their ignorance and damnation upon the neglect of your duty towards them . thirdly , consider with whom god hath betrusted the gospel and true religion . 1. he puts his ministers in trust with it . for , saith the apostle , we are allowed of god to be put in trust with the gospel . and it is a great trust , and we must be faithful in the discharge of it ; and you must not be offended if we deal plainly with you . 2. he betrusteth all his people with his gospel and pure religion , expecting their discharge of this trust by their utmost endeavors to transmit it to posterity , as you heard but even now from that text , psalm 78. 3 , — 7. for he doth not , as i said , put the trust into your hands for your selves only , that you should make use of it during your lives , and then dye , and let others that shall come after you shift for themselves ; for this were to be cruel , like the ostriches in the wilderness , who leave their eggs in the earth , and warm them in the dust , forgetting that the foot may crush them , and the wild beast break them ; but he expecteth and requireth your faithfulness , and utmost care and labour to recommend the same religion to your children and servants that live with you . and what saith solomon ? my father taught me , and said thus and thus to me , prov. 4. 4. and my mother also taught me , and she said so and so to me , prov. 31. — but how have you taught those that are under your care ? and what have you said to them ? and where is the altar ed , that you have built for them , as a witness and memorial of the true religion and worship of god , which you have commended to them ? no marvel that religion decayeth in many families , when their governours have wrapt up their religion in a napkin , and professed only for themselves , and not for them that should come after them . you that are guilty in this part , will have a sad reckoning to make , when you shall be called to give an account of your discharge of that trust , which is commended to you , and have never an ed to witness your care of conveying the truth to the generation to come . know therefore , that it is your duty , according to this trust committed to you , to turn and wind your religion for god's glory & the advantage of posterity ; which , if you neglect , take beed you be not numbred among the wicked , and slothful servants , and have your portion with them . consider the common care of parents to bequeath their houses , lands , and goods to such as are to succeed them . they leave their substance to their babes , saith the psalmist . and the inward thought is , that their houses shall continue for ever , and their dwelling places to all generations , and they call their lands after their own names . that is , they are thoughtful for the upholding of their families , and the continuing of their names from one generation to another . but as for the gospel , which they profess , and the religion which they own , they have little or no care at all . they leave their earthly substance to their children , but that which is the most substantial thing of all , they leave it not to them ; and they leave their names to their children , but the name of god and christ they leave not , nor have they any care , that christ's name be named upon them , by endeavouring to make them christians indeed , according to their duty , as the psalmist saith , i will make thy name to be remembred in all generations . they care not that his name should be childed from generation to generation . truly it were just with god , that their names should be blotted out from under heaven , who love their own names better than christ's . consider the covenant that pious parents are entred into with god. for when god saith , i will be thy god , and the god of thy seed ; he expecteth and requireth , that parents do not only give up themselves , but their seed also unto god. as hannah said in her prayer , if thou wilt give unto thine handmaid a man-child , i will give him unto the lord all the days of his life : she spake indeed of more then an ordinary devoting him to the lord , viz. in the way of nazariteship : but yet she bound however , to have given him back to the lord , in and by an ordinary way of dedication , common to her self with all parents , who are bound to this duty by the law of nature , and by many commands in the word of god , which i have already mentioned . train up therefore a child ( or catechize him ) in the way he should go . so did david deal with solomon , as you have heard , and so lois with eunice , and eunice with timothy , and so the godly fathers in their generations . it was as you have heard , a testimony and a law in israel . and when you brought your children to baptism , you did solemly engage unto this duty . for the covenant which gave your children right to that ordinance , and which sealed it to them , strongly obliged you to give them up to god in the use of all such means as he hath appointed . and therefore you are a covenant-breaker in the neglect of this duty , which is the ruine both of many children and families , as of elie's in particular , and yet eli did reprove his sons , but did not do his utmost . and this is the reason why many children of godly parents prove lewd and vicious , and their families at last , lose all power of godliness , if they grow not loose and prophane . for it is with children , as with the flowers in your gardens , which without care and culture will soon degenerate . remember therefore your covenant , and attend the terms thereof , which concern you in relation to your posterity . and say , i am not only naturally , but also federally bound to use all means to train up my children in the nurture and admonition of the lord , and to serve the purpose of god as to their eternal salvation . for do you think it enough , that you breed them up to live in this world ? and is it enough that you provide meat , and drink , and apparel , portions , and trades , aud ways of livelihood for them ? or , that you give them civil education , and teach them how to carry themselves as men ? will you love their bodies , and neglect their souls ? do you know the price of your own souls , and not of theirs too ? or , are not theirs as precious as yours ? or , is it all one to you where you spend your eternity , and whether you go to heaven or hell ? in the mean-while , where is your religion ? where your love of god , and godliness ? where your conscience as to your covenant ? or , what care have you , that godliness may flourish in the next generation , who take not the course that it may thrive in your own family ? take heed lest you prove to be an hypocrite at last . oh , remember the care of good manoah , when the angel told him , he should have a son ; but , saith he , how shall we order the child ? and what shall we do do unto him ? and seeing you are a covenanter with god , and have given up your children to him , who hath accepted of them , and sealed the covenant to them ; you should now consider , that they are his children , his sons and daughters , as well as yours , as he expresly calleth them . and he puts them out to you to board and breeding , and you must give an acount to him , how you have bred them up for him . and what ? will ye rob god of his children , and bestow them upon the world , or sacrifice them to devoured , and cause them to pass through the fire , as god challengeth those parents in the aforesaid place of ezekiel . i mean to be devoured of that roaring lion , and ( not to pass through the fire , but ) to dwell with devouring fire , and with everlasting burnings . doth not nature teach men to propagate their kind ? and doth not grace teach them to propagate the truth , and true religion ? without the first , mankind would perish ; without the second , religion would soon be extinguished : or , have you more care to uphold the world , than to propagate the gospel of christ's kingdom ? if so , you are no better than a man or woman of this generation . i perceive , there are many bills presented for prayers in behalf of ungodly children . it is well , if their parents have not been wanting in their duty towards them . if they have not , let them not despond as to the success of their endeavours . i have lived to see the blessed fruits of pious education , and that though children so educated have gone astray for a while , yet they have been graciously reduced at the last , & made their parents joyful . and i think , it is not usual , that a father should be a true fearer of the lord , and one that conscionably dischargeth his duty towards his children , and yet all of them should prove ungodly , and none of them be converted sooner or later , but perish in the uncircumcision of their hearts . perhaps parents may not always live to see it , but it is well enough if their children come to heaven after them . i have insisted the more upon this point , it being the great duty of my text , and of such concernment as to generation-service . the exhortation reacheth ecclesiastick fathers , such as are the ministers of the gospel . for such fathers also to their children shall make known the truth . and that is the reason why we make known those truths to you , viz. that we may discharge our duties to our children , that you may discharge the like to yours . and every week , and every sabbath , and every sermon we preach can testifie , that we are careful to make known the truth unto you . for we have kept back nothing that was profitable for you , nor have shunned to declare unto you all the counsel of god. for as john saith to gaius , we have no greater joy , than to hear that our children walk in truth , even in the truth that we make known unto them . and let all that fear the lord , bless his name , that in such a day as this is , there are yet such spiritual fathers , who know the truth , and labour to make it known to their spiritual children . for the time may come , that you may want them , when the truth which is now made known to you by us , may be impugned by them that shall come after us . there are also scholastick fathers , who have the care of training up children in learning , and these have their place as well as the former in the fifth commandment . and a great advantage is put into their hands to make known the truth unto their children , as well as to inform their understandings in a way of humane learning . and i know no calling , nor relation , excepting that of the ministry , that hath the like opportunity of making known the truth unto posterity . there are likewise fathers political . for there is the father in the family , the father in the church , the father in the school , and the father in the common-wealth , or countrey . and some think , that naaman's servants called him father , because he was a great commander and prince in his country , to which also he had been a father , having wrought great deliverances for the same . however , such a father was the good king in my text , and he owns himself as such an one in the very entrance of his reign , when he was but 25 years old : for saith he to the priests and levites ( exhorting them to their duty ) my sons , be not now negligent , for the lord hath chosen you to stand before him , to serve him , and that you should minister unto him , and burn incense . they were ( themselves ) fathers , for hezekiah calls them god's ministers , and so they were fathers to hezekiah ; but as he was their king , he was their father , and they his sons . they his spiritual fathers , he their political , and so , he was not only pater patriae , but also pater patrum , not only the father of his countrey , but the father of his fathers , i. e. the political father of those who were his fathers ecclesiastically . but here is no opportunity of speaking to such fathers as these , whose duty it is also to make known the truth unto their children , as hezekiah did , as appears at large in his reformation , 2 chron. 29th , 30th , and 31th chapters . there are fathers in age , gravity , & seniority , viz. such as are well stricken in years . such are they , 1 tim. 5. 1. rebuke not an elder , but entreat him as a father , the younger men as brethren , the elder women as mothers , the younger as sisters . the elder here is not a church-officer , as some ( perhaps ) may think . for though it is presbyteros in the original , yet the same word is applyed to elder women also , in ver . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the elder women , or ( as if i should say ) the presbyteresse● . so that the apostle here speaketh only of the several degrees of age in each text , elder and younger , calling the elder men fathers , and the elder women mothers , and the younger men and women , brethren and sisters . and that this is the true meaning of the apostle , appears also , titus , 2. 2 , 3. where the elder here , is called aged there . now there is a duty also incumbent upon these , as touching the transmission of the truth to the generation to come . make it known therefore by your examples , counsels , encouragements upon all occasions ; for you have heard much , and seen much , and known much , and treasured up experiences , and therefore certainly , you should have much to say to such as are of the younger sort , and your years , gravity , wisdom , experiences will the better recommend the truth unto them ; for there is an honour due to you also , by vertue of the fifth commandment . let me commend to you that text of scripture , oh god , thou hast taught me from my youth , and hitherto have i declared thy wondrous works ; now also when i am old , and gray-headed , oh god , forsake me not , until i have shewed thy strength unto this generation , and thy power to every one that is to come . the psalmist was now an old man , one of much experience , being taught of god from his youth ; and as god taught him , so he taught others : for saith he , hitherto have i declared thy wondrous works ; hitherto , that is , to old age , for now he was aged , and gray-headed . and had he not done well ? and was it not time now to dye ? yes , he had done very well , but yet he is willing to live a little longer , to do more , and therefore ( saith he ) forsake me not , until i have shewed thy strength unto this generation , and thy power to every one that is to come . as if he should say , i am willing yet to live a little longer to do more generation-work , there is a care and zeal for posterity upon my heart , there are young people ready to come after me , and peradventure they will listen to the counsel of an old experienced servant of god ; and upon this account i am willing to spend a few days more upon earth , to serve god and posterity , without which it were not worth while to live . think upon this text of scripture , you that are old and gray-headed , and improve the little remainder of your lives to serve the succeeding generation . for you do not love religion , if you do not love that it should live when you are dead ; neither are they worthy of experiences , who dig and hide them in the earth . when god had shewed his singular care and power in the preservation of his church against her enemies that attempted the ruine thereof , saith he , walk about zion , go round about her , tell the towers thereof , mark ye well her bulwarks , consider her palaces , that ye may tell it to the generations following . so when god ariseth to build up zion , and appears in glory upon the prayers of his poor people , this must be written for the generations to come , that the people which shall be created may praise the lord. lastly , there are such , who though they are not called fathers , yet are called elders , viz. the members of the gospel-churches . and they are so called , not in respect of age , but of state in these gospel-times , wherein the church is past her non-age , and is now in an elderly state , requiring more knowledge , wisdom , strength , seriousness , gravity , and solidity in the things of god. how should such , as these walk before others , so as to answer the character of elders ? let such take heed then of carrying it below their state . it is not for elders to behave themselves like children . i have thought many times of that description of the gospel-churches in the revelations , and how little it is answered this day by many that relate to such societies . take heed then of scandals , answer your state , live up to your priviledges , shine in holiness , that you may adorn the doctrine of god and our saviour , and commit and commend your state , examples , and holy lives unto the generation to come , that they may attain to the knowledge of the truth , by your walking in it ; and say , these truths and ways of holy walking were made known to me by the gracious , grave , and serious lives of such as did relate unto the churches of christ . the exhortation hitherto hath been to do all the good we are able , during our abode here below , seeing death will put end to all our opportunities . and i have propounded to you several particulars wherein to be exercised this way . now before i proceed to any further use of exhortation , let me mind you of that which may conduce to the attendance of this duty , and that is , an heart enlarged unto publick service . for that which greatly hinders the prosecution of this work , is the narrowness and straightness of the spirits of men , whose concernments are commonly bounded within themselves . therefore you must endeavour to abound in love . first , to the glory of god. for this was at work in hezekiah's heart , when he said , the living , the living , he shall praise thee . this was uppermost , this was the first thing that was in his eye , in his desire of prolongation of life . for indeed , it is the chief good of man , whom god made for himself , and who therefore is to have this end continually in his aim , and to be often thinking , what shall i do to glorifie god ? for of him , and through him , and to him are all things , to him be glory for ever , amen . and all is lost that ends not in him that is omega , to whom you may well afford this honour , when you consider that he is alpha. he that is the first , must be the last . take heed then of a narrow selfish spirit , which never looks so far as to this end ; and that makes many so unactive for god , and his glory . you must therefore believe more , and love more , and then you will act to this end more , &c. secondly , your love to the glory of god must extend to the generations to come . you must not therefore limit it to the present generation , and never be concerned that god may be glorified in future ages , even to the worlds end : but your desires herein must reach to the very end of the world. for note the words of the apostles paul , to god be glory in the church by christ jesus , throughout all ages , world without end , amen . his love to god's glory ran through all ages even to eternity . and so should your love do , or else you do not sincerely love it ; neither indeed can you love that his glory be upheld during your own time , and not love the continuance of it to the worlds end . and such was the love of the saints in the scriptures , to the praise and glory of god ; say they , we will shew forth thy praise to all generations . and therefore , 1. they desired the continuance thereof to the worlds end . 2. they would also endeavour it . with my mouth , saith the psalmist , will i make known thy faithfulness to all generations : and this hath been their care still , that the people which shall be created may praise the lord. thus you must love god's glory both intensively , and extensively . as you must love the glory of god , & that it may be extended to future ages ; so likewise you must love his kingdom , or else you will never attend this great work unto which you have been exhorted . god's kingdom , power , and glory must go together in your prayers . and this was much upon hezekiah's heart , when he said , the father to the children shall make known thy truth . for he doth not say , i will make known thy truth to my children , though he purposed so to do , but the father , that is , every father that feareth god , not only in my time , but in the generations to come . thus must your love be extended to the kingdom of god , and , thy kingdom come , must be always in your desires and endeavours . come ; how long ? even to the end of the world , and never cease coming , till christ himself come . now if this be upon your heart , and if you love that christ should reign in the world , you will do your utmost to promote it , in your capacity , in attending to the several particulars propounded . as you love god's glory and kingdom , so must you love his gospel . for it is the word of the kingdom ; that is , the word whereby god's kingdom is erected , enlarged , governed , perfected . it is that in which , and by which our lord jesus doth reign in the world , viz. as to his spiritual kingdom therein , of which i now speak especially . and you see in my text , hezekiah's love to the truth , and to the making of it known from generation to generation ; whereas the gospel is the truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the truth with an excellency , called therefore , the word of truth , and the word of the truth of the gospel : the truth made known not by the light of nature , but by revelation ; a mysterious truth , and therefore a great truth , that we use to say , as true as the gospel . now if you love this truth , ( as you have cause enough so to do ) you will do any thing that may tend to the publication and propagation of it , by your praiers , pains , purses , counsels , &c. fourthly , as you must love god's glory , kingdom , and gospel , so you must love souls . the father to the children shall make known thy truth . therefore the father must love the souls of posterity , and have a zeal for the salvation of them that shall succeed . and this will quicken your endeavours to the service of your age , when you shall look upon the souls of successours as of equal value with your own , seeing the ransom given for all souls is the same . and it is a blessed thing to be a lover of souls : it makes a man like unto jesus christ , whose love to souls shines in his own blood , wherein the kindness and love god our saviour towards man appeareth . his kindness and philanthropy , i. e. love towards man. for god and our saviour are great lovers of men ; so should we be . and christ's delights were with the sons of men from eternity . we should not therefore terminate our love in men's bodies ; we should love the jewel far above the cabinet , and be frequently looking upon mens souls . 1. in comparison with our own , and 2. in the blood of the son of god ; and 3. in relation to eternity ; especially the souls of such as are near to us . and the enlargement of our affections this way will amplifie our endeavours . in heaven we shall love souls that are saved , but here we must love souls that they may be saved ; a work which determineth in glory . now all this requireth a publick spirit , and an heart carried far beyond our selves . for a narrow spirit acteth within a narrow compass , and is limited to private concernments ▪ and that is the reason why there is so little generation-service performed . all men seek their own , and not the things which are jesus christs . whereas our care should extend far beyond our own salvation ; and love to god's glory , future ages , christ's kingdom , gospel , and precious souls , should all have a large room in our hearts and affections . thus you have had a great deal of work set before you , which will dye together with you . and to quicken you to it , consider , that you know not how soon you may leave this world : as isaac said to esau , i am old , and know not the day of my death , and yet he lived 43 years after that . few men in scripture knew the day of their death , so as hezekiah here did , to whose life 15 years were added , and he resolveth to spend them for god's glory , and the good of posterity . so do you as for the remainder of your days , which may not be a quarter so many as his . only have a care to perform better than he did . for when he was recovered , he rendred not again according to the benefit done unto him . why ? what was the matter ? his heart was lifted up . hezekiah saith here , the living , the living he shall praise thee , as i do this day ; yea , but how many days did this continue : for by and by he is praising himself . ye see the deceitfulness of the heart of man. this by the way . only consider the uncertainty of the opportunity , and how soon it may be at an end , and that the dead cannot praise god , nor they that go down into silence . now your tongues may speak for god , and so may your lives , and examples too ; but shortly there will be nothing but silence . oh! be not silent before death , for then you will be silent for ever . peradventure you have spoken too little already , in order ( i mean ) to the work of your day . speak therefore and act to god's honour , and the benefit of others , whil'st you live , or for ever hold your peace . i have laid several particulars before you , concerning the service of this life ; & have you not been wanting in many of them ? and is not your day also far spent ? and are not the shadows of the evening stretched out ? make it up for the future , as far as your remaining dayes will give you leave . and to this end ▪ consider the account you are to give when your opportunity is ended . what saith the apostle ? every one of us shall give an account of himself to god. and this is the very next thing after death ▪ it is appointed unto men once to dye , and after this the judgment . once to dye , not twice ; for there is an emphasis in that little word , once , as appeareth by the next verse , so christ was once offered , &c. and after this the judgment . 1. dye . 2. but once . 3. men , that is , all men. 4. then to judgment ; and there is a statutum est upon all this four . and the judgment will pass upon your managing your present opportunities . for when the lord cometh , he cometh to reckon ; so when you go to the lord , you go to reckon , viz. how you have praised him here among the living , how you have endeavoured to further his kingdom , according to your capacity , how you have lived exemplarily , embraced and improved all opportunities to appear and speak for christ ; how , and for whom you have prayed , how you have comforted the feeble minded , and supported the weak , supplyed the outward wants of the saints according to your ability , how you have stood for christ in a suffering time , how you have improved those gifs of grace which are proper to this life , how you have endeavoured to transmit pure religion and undefiled to your posterity , by recommending it especially to your children . i tell you these are the great things , and all of them are the work of the living , and not of the dead . how far you have attended them hitherto , you best know ; if you have been wanting , you had need to make up in repentance , what hath been lacking in duty ; and a great part of your repentance must be exercised in fruits worthy amendment of life . for so soon as ever your soul is quit of its earthly tabernacle , you must presently appear before god's judgment-seat . consider the greatness of the reward of good and faithful servants . they shall have as much joy as their hearts can hold . for they must enter into it , seeing it cannot enter into them . neither the sufferings , nor the duties and doings of this present time are worthy to be compared with the glory which shall be revealed in us . but our eyes are too seldom upon the recompence of reward , nor do we consider what god hath prepared for them that love him : whereas , did we seek for glory , honour , immortality , we should continue patiently in well-doing . but few that fear god have faith enough to take in the exceeding eternal weight of glory that is prepared for them . if glorified saints were to return to live again upon earth , they would double and treble their duties beyond what they did in former times . for , what do they think when they are entring into the joy of their lord ? what ? all this glory , all this joy , an heart full , and a heaven full , and to eternity also , and that for so few imperfect services ? and must i now spend eternity in the enjoyment of god , and do none of those services any more for him , which were proper and peculiar to my temporal life ? and must i be on the receiving hand as to all this glory for ever and for ever ? certainly , if it were possible , this would make the saints repent in heaven , that they had done no more for jesus christ on earth . but if such thoughts were incident to glorified saints , they come too late , when once they are in heaven : now is your time to be working for that inestimable reward . when therefore you come to god , you must have a full perswasion , not only of his being , but bounty , that he is a rewarder of them that diligently seek him , as the apostle speaks . but remember that it must be diligently . and be you never so diligent , he will abundantly reward it . and if saints could but look into heaven , and see how 't is there , before they come thither , they would soon double their diligence , and work their fingers to the stumps for christ . but many want faith to believe so great a reward , or to apply it to themselves , as that which god will certainly bestow upon them after their work is ended . consider yet further , that the good you do upon earth may encrease when you are dead ; and as that encreaseth , so shall your glory still be enlarged . for though the least glory above is unconceivable , and the words there spoken unutterable , yet there are aboundance of argumentations in heaven , and the ywho at their first entrance , wore but single crowns , after a while wear double ones . for it is said , god will give to every man according to his wayes , and according to he fruits of his doings . so that , if their former doings on earth do fructifie after they are dead , god will reward them according to the fruit thereof . for not only their works , but the fruit of them also doth follow them . and so do the evil works of wicked men follow them , as jeroboam's did for above three hundred years together after his death ; for that at last he felt a sevenfold hell for what he did at first . upon this account it is conceived , that dives desired abraham to send lazarus to go and preach to his five brethren , that they might avoid that place of torment ; why ? is there charity in hell ? no , it was not out of love to his brethren , but to himself , because he had corrupted them with his wicked life , and left a bad example behind him , which they followed , therefore he desired , that they might ( if not be saved , for that i think a damned soul cannot desire , yet that ) they might not for his cause and example be brought into that place of torment , because this would be the encrease of his torment too . in like manner on the other hand , the glory of the saints receives encrease as their labours and pains are fruitful , as divines say of paul's glory . one heaven is too much for the best saint that ever lived , were not the reward of grace , and yet your heaven shall multiply according to the fruit of your good doings which you left behind you . and this will be instead of doing good in heaven , when the saints leave that behind them , which keeps fructifying after they have left this world . why ? what is that which they may thus leave behind them ? their good works and words , and examples , and holy lives , their instructions , exhortations , counsels , encouragements , their remarkable actions and sufferings for christ . by all which they act and speak even after death . and there is no other way that i know whereby to do good when you are in heaven . and in this way shall the glorified saints know in heaven , whether the good works which they left behind them do fructifie , for they shall find and feel it in their enlarged crowns , further augmentations , and additional glories . and then they shall break out into new songs of praise to god and the lamb , for helping them to sow their seed on earth , which still fructifieth after they are gone to heaven . and in this way a father may convert his child , or children after his death , as ( as i doubt not , but ) many have done . and then he heareth of it in heaven , two wayes . 1. by his additional glory . 2. by the joyful acclamations of the angels for the conversion of a sinner . wherefore let us endeavour so to live here a little while , that our good works may live when we are dead , and act when we are at rest , and speak when we are gone down into silence , and bring forth fruit unto holiness , when we are in endless happiness ; and bring souls to heaven after us to tell us that our good works , and words , and examples , instructions , exhortations , counsels , sufferings , graces , are yet all alive and well , and like to yield a further crop and harvest of joy and honour to them that sowed them before their death . oh , it is a blessed thing , and the wisdom of saints to leave a stock of good works behind them , whereby to have a trade going here on earth , which will afford them fresh incomes of glory , whil'st they are already shining as the sun in the the kingdom of their father . and thus much for the first use of exhortation , to do all the good we are able , during our dwelling here on earth . 2d branch of exhortation . let the second exhortation be to call upon you to value your opportunities , & to make the best improvements of time whil'st you are in the land of the living , so as the world is often called . for hezekiah began now to consider the price of time , who but lately was at the gates of the grave , and deprived ( as he thought ) of the residue of his years , that is , which he might have lived according to the ordinary course of nature . saith he , mine age is departed , and removed from me as a shepherds tent , that is , which the shepherd removeth from plain to plain , according to his occasions , as the matter shall require . now i am living here , by and by my body must lodge in the tent of the cold grave , and my soul return to god that gave it . i have cut off like a weaver my life , he ( that is , god ) will cut me off from the thrum , ver. 12. i have cut off my life by my sins , and god hath cut it off by his righteous hand upon me . saith he , i reckoned till morning , ver. 13. i shall be dead by the morning . and now hezekiah begins to prize time , and cries , the living , the living he shall praise thee . thus when once the swift shuttle of your life is come to a thrum , then you will see the value of opportunity , and cry , the living , the living , &c. and reckon till the morning , and say , there is but one day more between my life and eternity . and it may not be long ere that morning or evening cometh . for little did hezekiah a few dayes before think that he had been so near unto death , being now but thirty nine years old , and god having wrought so wonderfully for him in his late preservation from senacharib : for saith he , behold , for peace i had great bitterness . god lately destroyed the host of the king of assyria , and gave me peace , and i said , i shall now now dye in my nest , and multiply my dayes as the sand , but i little thought of such a sickness to ensue my peace . it seems he was surprized ; and so may you be , if you look not well to it , for god now gives fair warning of it . they that will not prize opportunity , shall have an opportunity to prize it : if they prize it not living , they shall prize it dying . wherefore manage your seasons for the best ends while you have them , and fill up your dayes with duty , and be not so eager upon the world , and the things thereof . opportunity is a golden mattock to dig for heavenly treasure ; do not wear it out , as many do , in digging for pibbls , and at your latter end become a fool . beware therefore of idleness on the one side , and cumbring your self with worldly occasions on the other ; but consider , wherefore hath god given you life and time , but to be serviceable in your day , and to work for him in whom you live . he did not give you time to play the truant , and design and labour to be rich , and to grow great in the world , and to arrive at such a revenue , and proportion of worldly estate ; but he sent you into the world to do his work , and to improve your time and talent for him . and therefore , when the world , or the flesh is putting such employments upon you , which will devour much time , and divert you from the one thing necessary , tell them ; that you must give an account of your time , and you must not rob your lord and master of his hours , which he sent you to improve in his service , &c. and certainly it is an undervaluing also of heaven , to think to go thither , and to do little or nothing for god upon earth , though yet the recompence of reward is purely gracious , or of meer grace , let our labours for the lord be never so many ; for what are all our studies , works , sweat , and blood , and spirits , and cost ; and care , and time expended upon christ , in comparison with an exceeding eternal weight of glory ? prize therefore and improve your times . here are several of you that are young , or in your middle age , or about hezekiah's years . call your selves to an account , and enquire of your own hearts what you have done : peradventure but little for god , and what will turn to a comfortable account . what then , if god should now lay you ( as he did hezekiah ) upon your sick bed , and threaten to cut off the thrum of your lives ? would you not with him turn your faces to the wall , and weep sore ? and yet i tell you , hezekiah had done a great deal of work for god , during the time of his reign unto this sickness . he lost no time , but fell hard to the work of reformation in the first moneth of the first year of his reign . and he did a great deal during his fourteen years before his sickness , and he did it also in truth , and with a perfect heart . but still , what have you done , if you were now as near the gates of the grave , as here he was ? and to these gates you must come at last , and pass through them also to the highest tribunal , to answer to this question , what hast thou done ? how hast thou improved time , occupied with thy talent , filled up thy relations , maintained good works for necessary uses , been active for the highest end ? peradventure you will plead your small capacity , and that you are but of mean degree , an obscure person , and ezercised in low employments , and of weak parts , &c. yea , but still what saith hezekiah ? the living , the living he shall praise thee . and are not you living ? are you not alive ? for any man or woman living may praise the lord , or else hezekiah saith not well ; but it is true what he saith , for any man living may do his his generation-work . is your capacity than such , that you cannot praise the lord ? what saith the psalmist ? praise ye the lord ; who ? kings of the earth . yea , they are in a capacity indeed . such as hezekiah may do much that way , they are great men , and have great opportunities . but what followeth ? kings of the earth , and all people : princes and all judges of the earth . both young men and maidens , and old men and children . let them praise the name of the lord. men and maids , old and young , all may ; and all must attend the service , none excepted . and therefore plead not your mean capacity , but serve your age according to your talent . for he that had but one talent , doth not say , lord , i had but one , and what can a man do with one ? my fellow-servants had , one five talents , the other two , and they might well employ and improve them . no , he saith not thus ; he was convinced that one talent might be improved to advantage as well as five , and that every one is bound to be trading for god with what he hath given him ; for , saith the text , he gave to every man according to his several ability . so that all of them had an ability , though several ● one had a five-fold ability , another a two-fold , another a single . and he that had but a single capacity , was called to an account for his unprofitableness , and cast into outer darkness . the meanest therefore among you hath some ability , and woe be to him , if he doth not improve it . a young man , a servant , a poor man , a mean man , may do many things in tendency to god's glory , and the good of others , whil'st he is living , and the living , the living , he shall praise thee . you that are stricken in years , you have much to account for . for you have lived lon , and perhaps are now grown old , but have you been old traders ? yes , as to a worldly account : yea , but there is another , and a better trade , & what have you done therein ? god will call you to a reckoning for your worldly trade , and especially for your spiritual . you have gained thus much in the world , he will say , but what redounds to my share of all that you have done ? this is the great question . think ye ; oh how many opportunities have you out-lived , which will never have their resurrection : if therefore you should say as john baptist's hearers , what shall we do then ? i answer , first , be humbled for your former neglects , and mispence of time , who in doing much , have hitherto done nothing ; and judge your selves for your omissions , before your lord and master calleth you to account . for if you judge your selves , you shall not be judged . bring forth fruit mee● for repentance . for though it is as impossiibe , that your former individual opportunities should return , as that you should grow young again , yet god may please to minister new occasions to you upon your repentance , whereby to bring forth fruit in old age . it seems , that nicodemus was an old man when he came to christ by night ; for , saith he , can a man be born when he is old ? as much as to say , as i am . but when he is converted , he thrives apace , and comes to christ at noon , and owns him in the place of publick judicature , and is a mean to dissolve the session . and afterward he owns christ crucified , and is at much cost to embalm him , when his disciples deserted him . the old man got the start of them all , and of many others that set out before him . so it is sometimes , the first are last , and the last first . now therefore bestir your selves , and redeem lost time by improving what remaineth to the utmost , and see what you can do with a little remnant of life , and whether you cannot grow as fast as old nicodemus did . project improvments of life , which is a kind of saveall , now that your light is near extinguishing . make up in affection what may be wanting in action . if you cannot do much , yet love much . and you have cause enough to do so , in that god hath given you to live so long , who have done so little . if our servants should work no better for us , than many have done for god , we should soon turn them out of doors . and therefore love the lord the more , and that will also provoke you to do the more . stir up others to work for god , that what you cannot do by your own hands , you may do by others . for you shall have a share in their good actions , who work by your incitement . what good was done by the hands of thousands in the dayes of the reforming kings of judah , is still imputed to the reformers that set them on work , as you may see in the reign of asa , jehosaphat , hezekiah , and josiah . and though the persons imployed might act from principles of hypocrisie , as some ( at least ) did in josiah's reformation ; yet the works were done in sincerity , as to the reformers : they were done in hypocricy as to the instruments , in sincerity as to the principal agent . your time therefore is but short , and you cannot do much with your own hands , see what you cad do by others , as by your wife , husband , children , relations , friends , neighbours , and it shall be imputed unto them , if they do it sincerely , but to you howsoever , if you did set them on work in the uprightness of your heart . pray for death-bed grace , faith , hope , patience , peace of conscience , composedness of spirit , & such a frame as is fit to glorifie god , and edifie others at your last farewel to friends . this is that which we should all pray for , and it is that which god is pleased to grant to some , and it is a great mercy where it is vouchsafed , for it is not so eminently granted unto all that fear the lord. had hezekiah now dyed , his distemper was so violent , that he could not have dyed so comfortably , i reckoned till morning , that as a lion , so he will break all my bones : from day even to night , wilt thou make an end of me . like a crane , or a swallow , so did i chatter ; i did mourn as a dove : mine eyes fail with looking upward : oh lord , i am oppressed , undertake for me . but they that have done but little for the lord , and are not now like to do much , had need to pray more , especially , that thus they may finish their course . and if god grant you this mercy , you may perhaps do as much good dying , as ever you did living . the few words of the penitent thief have done good to thousands , though he was a man that never did good , but much evil , till he was converted upon the cross . and thus much for the exhortation to value opportunities , and to make the best improvement of time while it lasteth . 3d vse of exhortation . if there are opportunities of performing service to god in this world , which are not to be enjoyed after death , and that the saints do that for god here , which they cannot do in heaven ; then , be not too eager in your desires to dye . it was jobs weakness , though indeed he was then in great distress and misery . he longed for death , and digged for it more thân for hid treasures . we must not be too forward to dig our own graves : we may prepare them , as joseph of arimathea did , and also we must prepare for them ; but let us not dig them impatiently , or importunately . life is a great mercy , yea , and length of dayes . it is annexed to the obedience of the fifth commandment . with long life will i satisfie him , and shew him my salvation . why ? will not a child of god be satisfied without length of dayes ? yes , he is satisfied to dye when god pleaseth . if god will take him away sooner or later , he he is satisfied . it is said of abraham , isaac , david , and job , that they dyed full of dayes . and it was true , both passively , in that they were old men ; and actively , in that they were well satisfied to live so long . and therefore job left off digging for death , long before he dyed . peradventure you have your exercises both outward and inward , and withall you have good hopes of a blessed state in a better world ; and now you long for death , and would fain be gone . take heed , it is time enough to go to a glorious eternity , and when you are there , you will never say , you came not thither soon enough . here is , more service for you to do : do not love your reward beyond your work. a lazy servant will be often listening to the clock , or looking upon the sun , and longing for the evening , not minding so much his work as his wages . it is said of jehojada also , that he was full of dayes , when he dyed , being one hundred and thirty years old . he was full of days passively , and full actively , he was satisfied with this great length of dayes , and very well contented and thankful to live so long . he was deep in years ( i suppose about , if not above , an hundred years old ) when his nephew joash came to the crown . for he lived to see joash married , and after that the temple repaired . and he died not long before joash , who reigned but forty years . but few men lived so long in those dayes , and yet he did a great deal of good service unto the last . and when he died , they buried him in the city of david among the kings , because he had done good in israel , both towards god , and towards his house . and the most of it was done in his old age. 4th use of exhortation . if the people of god can do more service for him on earth than in heaven ; be exhorted to prize their lives pray for them , and improve them . if hezekiah here had died of his sickness , the people of god would soon have missed him , as when ( at last ) he died , they did , for you know what came after . consider what a deal of good ceaseth with the li●e of a good man : it is true , his works live , but his working is dead . ministers shall preach no more ; church-officers rule no more , dispense no more ; benefactors lay out themselves no more ; publick spirits act no more . true ; their examples , sayings , writings , memorie , fruits of their former works may survive : but their persons , personal actings , delightful presence , sweet fellowship , wholesome counsels , and ready helpfulness are dead and gone . whereas these are great mercies , and many will say so when they are gone , who made but little of them while they had them . you know how the elders of ephesus , and the brethren at miletus wept at paul's parting , sorrowing most of all , that they should see his face no more ; and yet after that he lived many years , and wrote an excellent epistle to the church at ephesus . oh , how would they have wept , had he then dyed at miletus ! but few precious ones are prized enough till dead , and perhaps not then neither . the israelites did not sufficiently value samuel when he grew old , but when they had tasted what saul was , and that samuel also was taken away by death , then they all lamented him . yea , and saul himself also wanted him , who little regarded him whil'st living . bring me up samuel , saith he to the witch at endor . he that before would not go to samuel , will now go to the devil for him . bring me up samuel ; yes , rake him by all means out of his grave : and , oh , that saul could but once more speak with samuel ! how few are they who have a just valuation of these living mercies , or that duly lay to heart the loss of them ? for it is our duty also to bewail the death of such , as when the church lost stephen , devout men carried him to his burial ; and made great lamentation over him . oh know the price of living saints , especially the most useful ones . you that are children , and have godly parents , who have made known the truth to you , take heed you think not they have lived too long ; but know that it is your mercy , if they dye full of years , and come to their graves in a full age , like as a shock of corn cometh in its season . improve their lives , and lament their deaths . sarah was an hundred twenty and seven years old when she dyed , and yet isaac lamented the loss of her for the space of three years , and nothing could comfort him , but his marriage with a dear rebekah . i beseech you love and honour your godly parents , beg their continuance with you , and your profiting by them , and be very obedient to the first commandment with a promise . joash had that benefit by his old uncle jehojada , who was instead of a father to him , that it went well with him and his kingdom whiles he lived , but miserably with both afterwards . many children have lost themselves together with their parents . consider what i say . and then you that have such ministers of jesus christ , as labour in the word and doctrine , and watch for your souls , prize them , pray for them , and improve them , for you know not the consequences of their removal . 5th use of exhortation . lastly , seeing there is more service to be done on earth than in heaven ; how should this exalt christ jesus in our hearts , and enlarge them in love to him , who as he wrought so much for us on earth , so still is he at work for us in heaven ? he , he is the great worker in the highest world. you know what he saith in his prayer to his father , i have glorified thee on earth , i have finished , the work which thou gavest me to do . yea , but we are to understand it of his work upon earth , for his work in heaven is not as yet finished , nor will before the end of the world . alas ! we can do little for christ in earth , and less in heaven . yet jesus christ , whether in earth or heaven , is still at work for us . it is not with him as with us . heaven takes the work out of our hands , but it puts it into his . for thither is he gone to take and keep possession , and to prepare places for us . there he executeth his mediatory-office , continually appears and makes intercession for us , sheds abroad his spirit , gives commission to the angels , and gifts unto men , calleth and gathereth in his elect ones , enableth us to work on earth , governs the world , upholds his church , and subdues their enemies . all the work of heaven lies upon christ's hands ; and it is well it doth , o● what would become of us on earth ! and as this should raise our esteem an● love of christ , so should it quicken us the more to work for him on earth , seeing he is still at work for us in heaven . he wrought above thirty years for us here on earth , but in heaven above sixteen hundred , and thus he will continue his work to the end of the world . to him therefore be glory , and honour , for ever and ever . amen . a short discourse of the nature and extent of the gospel-day , reaching from the destruction of the old , to the erection of the new jerusalem : zach. 14. 6 , 7. and it shall come to pass in that day , that the light shall not be clear , nor dark . but it shall be one day , which shall be known to the lord , not day nor night ; but it shall come to pass , that at evening time it shall be light . by w. h. london , printed for john wilkins , and are to be sold at his shop in exchange-alley , next door to the exchange-coffee-house , over against the royal-exchange , 1673. courteous reader . thou hast added a brief treatise of the nature of the gospel-day in its rise , progress , and perfection . the morning of which day ( beginning in the apostles times ) had much darkness mingled with a little light . you know what stiff and earnest contentions there were for the jewish rites and ceremonies ; yea , the very articles of faith called in question , the spirit of anti-christ working even then in the evangelical churches , which in after ages grew to a greater height in the exaltation of the man of sin. but still the light and purity of the gospel prevailed , though sometimes the darkness was such , as to threaten an utter extirpation : god raising up some faithful witnesses in all ages to hold forth , and vindicate the light against all that opposition made against it . the truth had its champions even then , when the whole world wondred after the beast . and from them to us it is continued by an uninterrupted succession , being still of a growing and encreasing nature like the path of the just shining more unto the perfect day . what cause have we to bless god that we see the truth and gospel going on conquering and to conquer all errour and opposition ? well , the night is far spent , and the day is at hand , and go , let us cast off the works of darkness , and put on the armour of light , and so much the more as we see the day breaking , when shadows shall flee away , & light shall overspread the face of the whole earth . peace , truth , holiness , and comfort shall then abound . in the mean time it is no wonder if light and darkness conflict together . light of peace with trouble , of truth with errour ; and go , let us not be secure , god may soon bring a cloud over our peace and liberty . and let us also who are of the day be sober , bearing with and forbearing one another , forasmuch as yet we know but in part , and see through a glass darkly ; but when the evening of this gospel-day cometh , the lord shall be one , and his name one ; zech. 14. 7 , 9. ) one heart and one way , jer. 32. 39. in the faith and hope hereof , let all the children of zion rejoyce , and endeavour to be a people prepared for the lord. reader , i shall detain thee no longer from this useful and seasonable discourse . the blessing of god go with it , and make it fruitful , so prayes jan. 18 th 1673-4 . thy servant in the gospel . h. j. zech. 14. 6 , 7. and it shall come to pass in that day , that the light shall not be clear nor dark . but it shall be one day , which shall be known to the lord , not day nor night ; but it shall come to pass that at evening time it shall be light . this chapter begins with the revenge of god upon judah and jerusalem for their crucifying the lord of glory ( ch. 13. 7. ) of which vengeance christ himself foretold , and he calls them days of vengeance , where he amply fieth what the prophet here speaketh briefly . yet god threatneth to be avenged on the nations that dealt thus with jerusalem and the jews . they should have no thanks for this their service , as minding only the fulfilling of their own wills , and not gods ; ( ver. 3. ) but though jerusalem should be overthrown , and the temple burnt , and the temple-worship abolished ; yet the lord would have a care of his church , and make way for the conversion of the gentiles , and expose the truth and way of his worship to the open view of the jews and gentiles from east to west . for the truth and way of god's worship , and of salvation was pent up before christ's coming , in the narrow confines of judea , and obscured also , and darkned with shadows and ceremonies , as jerusalem ( the seat of god's worship ) was with hills . but now all should be laid open before all the world , from east to west . and this here is signified by an allegory of the cleaving of mount olivet ( one famous hill being put for the rest ) in the mid'st towards the east , and towards the west , whereby the city of god ( which is the church ) should no longer be obscured , but patent , all shadows and ceremonies , and partition-walls being removed . this , i suppose is the purport of vers . 4. after this followeth a very great commotion , compared to that great earthquake in king uzziah's dayes , which made men to flee for their lives . but it is to be understood spiritually ( viz. ) of christ's voice in the gospel , shaking , not the earth only , but also heaven ; whereby a great change is made even in the church , by the shaking and removing of the ceremonial-way of worship , and the partition-wall , and causing both jew and gentile ( as many as would be saved ) to flee to the gospel , and gospel-way of worship , and christ therein , from the wrath that is to come : this , i conceive is the meaning of ver. 5. only , whereas it is said , and the lord my god shall come , and all the saints with thee ; this may be meant , firstly , of the coming of our lord jesus christ to set up his gospel-kingdom , whither his elect should be gathered unto him their head : but lastly , and chiefly of christ's second coming , whereof paul makes mention , speaking of the coming of our lord jesus christ with all his saints . for this chapter leads us so far , that nothing remaineth but this last and great coming of christ , unto which the prophet cannot forbear to look , and he looketh at it with much faith and joy. 1. in that he applyeth the lord god to himself . the lord my god shall come . 2. in that he turneth his speech unto him . and all the saints with thee . briefly as for the chapter , it begins with the destruction of the old jerusalem , and endeth with the erection of the new. and whereas there is a day spoken of , so and so described as in my text , it is the day or the time , that lyeth between these two jerusalems , old and new. it is not a natural or artificial day , for such a day cannot suite with the scope of this prophecy ; nor was there ever any such day , wherein it was lighter in the evening than in all the day before . and therefore by day here , we must necessarily understand a large tract of time , for so day is many times taken in the scripture , particularly the time of the gospel is called the day of salvation . and it is called that day , sixteen times in this and the two preceding chapters , which treat of the last times , wherein such work is to be done , as will take up many hundred years , as you may see if you consult the chapters at leasure . and you see here when this day began , ( viz. ) when the gospel was first published , viz. about the time of the destruction of the old jerusalem , or somewhat before it , and continueth to the setting up of the new. let me then put all the description of this day together into one point , and it is this . doctrine . the gospel-times , unto the conversion of the jews , are one day intermixed with light and darkness , known to god , in the evening whereof it shall be light . first , the day here is plainly meant of the times of the gospel , till the dayes of the new jerusalem . for you find this day again , vers . 8. and again , vers . 9. & so , till you are led to the conversion of the jews , and the new jerusalem , ver. 10 , 11. to the end . secondly , this day is one day . 1. a day . 2. one. a day . and that for these reasons . 1. in that it hath light in it all along . for christ and the gospel run through it . and these carry light with them where ever they come . it is true , there is a mixture of darkness in it , yet it is not called night ; but , because it hath light in it , therefore is called day ; for the better part carries the denomination . 2. it is a day in comparison with the dark times under the law , especially the times immediately preceding the coming of christ , when besides the shadows of ceremonies , there was great darkness of ignorance . 3. it is such a day , as is distinguished with remarkable periods , ( viz. ) of seals , trumpets , vials , even as the natural day is with hours , and distinct divisions . this we see at large in johns revelation . 4. it is a day , in that it hath in it a blessed opportunity of working , luke 19. 42. joh. 9. 4. & 12. 35. 5. a day , in that it hath a morning , and an evening . the morning began with the rising of the sun of righteousness , when the day-spring from on high did visit us , and the people that sat in darkness saw great light . and the evening lies in my text , immediately before the jews conversion . thus it is a day . it is one day , i. e. one and the same from morning to evening . and 't is so upon two accounts . first , in that every part of the day is mixt with light and darkness , though not equally mixt , for sometimes it is more light , sometimes more dark , but more or less light and dark always . and so the day is one and the same for constancy of light and darkness , though not for the equality of both . secondly , one and the same , and like to it self , because there is in it but one and the same covenant , and way of administration according to what god hath promised , saying , yet once more i shake not the earth only , but also heaven . and this word , yet once more , signifyeth the removing of those things that are made that those things which cannot be shaken may remain . the legal administration was shaken and removed at the coming of this day , but the evangelical shall remain to the very end of it . and hence it is , that the church still appears in all the periods of this day , under the same form to the very last , viz. of four living creatures and twenty four elders . and thus it is unus idemque dies , one and the same day from first to last . this is the second branch of the point , 't is one day . thirdly , it is such a day as is intermixed with light and darkness , so that it is neither day nor night , vers . 7. but why then is it called a day in the same verse ? the meaning therefore is , that it is neither perfect day , nor perfect night ; but yet such , as may well be called a day for the reasons aforesaid , onely with intermixtures of light and darkness . but what is the light , and what the darkness ? the light is the light of truth : for these two go together ; send out thy light and thy truth . and the darkness is the darkness of ignorance , error , heresy , idolatry , and superstition . and such a mixture there hath been in this day , and will be to the very evening of it . the clearest part of this day was in the morning thereof , when the apostles lived ; yet even then there was a mixture of this darkness . the churches in galatia were infected with the leaven of false teachers , mingling law and gospel in the point of justification . and some in the church at corinth denied the resurrection of the dead ; and others held that it was already past , ( as hymeneus and philetus ) and their word did eat like a gangrene . and some such there were that turned the grace of god into lasciviousnes , &c. both peter and jude give us a sad character of them . and in john's time , there were many antichrists and apostates from the faith , and many false prophets were then gone out into the world , who denied that christ was come in the flesh . and pride and ambition began then to appear in diotrephes . and false apostles we meet with several times ; and with balaamites and nicolaitans in the church at pergamus , and the woman jezebel , a false prophetess , and a seducer in the church at thyatira . you see the morning of this day , red and lowring , presaging foul weather throughout the remainder of it . in the times succeeding the apostles , arose the simonians , menandrians , carpocratians , cerinthians , ebionites , marcionites , apollinarians , &c. which did somewhat darken the primitive day , wherein yet there was a comfortable mixture of light held forth by ireneus , lactantius , tertullian , justin martyr , cyprian , and others . afterward arose the arrians , ( who denied the god-head of christ ) greatly obscuring the day , but were opposed by athanasius , hilary , and several others , and condemned by the nicene council . not long after , the heresy of macedonius ( who denied the personality of the holy ghost ) was condemned by a council at constantinople ; and so was the heresy of nestorius , ( who held that christ had two persons , as well as two natures ) opposed and condemned by a council at ephesus , not long after the same time . opposite to this heresy was that of the eutychians , who held christ to have but one nature ; confounding his natures , as the nestorians had divided his person . for thus we find most of the primitive heresies to be about the natures and person of christ , the great light of the world , which the prince of darkness endeavoured to extinguish , that so he might turn this day into night . but still you will find that there was light in opposition to his darkness . and when afterwards the devil stirred up pelagius to assert the freedome of mans will , god raiseth up augustine to oppose him . onely what shall we say about the close of the sixth century , when the bottomless pit was opened , out of which there arose a smoak , as the smoak of a great furnace , insomuch that the sun and air were darkened by reason of the smoak . where now was the light ? and where was the one day in my text ? yea , and as the centuries encreased , so did the darkness , by a continual succession and series of errors and heresies , for many hundreds of years together . and you know what dark lights the schoolmen were in their generations , who did rather obscure than illustrate theology . these things are true ; and a man had need of a great deal of knowledg in church-history , and the centuriators , to give particular satisfaction in this point , and it would also require a large discourse . i shall therefore give you some general grounds of proof , that still the light did run through the darkest times . first , christ promised that the gates of hell should never prevail against his church , and that he would be with it to the end of the world. secondly , it is held by several learned and orthodox , that the seven churches of asia had their antitypes , one after another , throughout the day of the gospel in my text. and then , surely there was alwaies light in the candlesticks . thirdly , when christ began to shew john things to come , the first thing that he shewed him , was god sitting upon his throne , with the church round about him , and so described , as you know , revel . 4. for in shewing john things to come , at so great and vast a prospect , god must needs shew him great and dreadful things , as . he did under the seals , trumpets , and vials . and therefore at the very entrance of this discovery , god secureth to john the safe condition of the church in all times , and let● him see that his eye was still upon that , as standing round about his throne encompassed with ten thousand times ten thousand of angels , that so what sights soever john should afterwards see , he might be assured , that the church was safe enough . for god is before , and his angels behind the church . and hence it is that ever and anon the church puts up her head in such and such periodical times , and daies of danger and darkness in the revelations . fourthly , when god intended great mutations in the world , he made provision for his church and people ; so that the four angels must not hurt the earth , nor the sea , nor the trees , till the servants of god were sealed in their foreheads ; and the number of the sealed was 144000. and when the four first trumpets sounded , though there followed alwaies a sore judgment , yet still a third part escaped under every one of them ; and with this agreeth that of zechary , two parts shall be cut off and die , but the third part shall be left therein . and when again the fifth trumpet sounded , and the mouth of the bottomless pit was opened , out of which a dreadful smoak ascended , and locusts out of the smoak , they had not power to hurt the grass of the earth , nor any green thing , nor any tree , but onely those men , which had not the seal of god in their foreheads , rev. 9. 4 fifthly , if we come to the sixth trumpet , which began to sound about the year 1300. when the ottoman power arose , which yet continueth to this day ; it was a very dark and dismal time , yet not void of light. for the waldenses and their followers were up long before that time , and wickliffe arose somewhat about the same , and ( as i take it ) bernard . afterwards john huss and hierome of prague . but seeing the time was so doleful , and that it might well be admired , what was become of the church , and where the light was to be seen ; our lord jesus christ cometh down from heaven , in the form of a mighty angel , clothed with a cloud , and a rainbow upon his head , and his face shining as it were the sun. for this was in the dark times of the sixth trumpet , when although christ was much clouded to the world , and little of him seen , yet the sun did shine through the cloud , even in those times ; for he was mindful of his covenant , signified by the rainbow . and moreover christ had in his hand a little book open ; so that there was some light shining in those very dark times . sixthly , when antichrist was at his greatest height , a little before the light so brake forth , that some reformation began , our lord jesus christ , the lamb of god , appeareth standing on mount zion , and with him an hundred and forty four thousand , having his fathers name written on their foreheads : shewing us , that christ had his church in the times of the greatest apostasie , and that there was not wanting light in darkness . the sealed number ( rev. 7 ) ran through ( about ) a thousand years , and at last lifted up their heads upon mount zion . seventhly , suppose the rise of antichrist should commence ( as it is apprehended ) between the fourth and fifth centuries , you know the rise of the two witnesses contemporates therewith ; after which they continue their prophesying , during one thousand , two huudred and sixty daies , a day put for a year . and so too , upon this account , the darkest daies did not want the light of the blessed and everlasting gospel ; yea , so much light , as to uphold the denomination of a day . but since the second spring of the gospel , arising from the light introduced by luther , melanchton , and the german theologues , it is visible to the eyes of adversaries , how the darkness hath declined , and the light shined more and more to this very day . and thus it will be light and dark , light as to truth , and dark as to ignorance , error , heresy , idolatry , and superstition more or less unto the very evening of the day . secondly , in this day there is a mixture of light and darkness in another respect , viz. trouble mingled with tranquillity , and persecution with liberty . you know the sad times under the seals , by the rage of the roman power against christianity . yet some liberty was now and then enjoyed , and silence in heaven for half an hour . you have heard also of the arrian persecution under constantius , julian and valens , yet all liberty was not destroyed . for though persecution and liberty in their height are inconsistent , as light and darkness , the one in its height expels the other , yet there was an interchange by the succession of one to the other sometims , if not an intermixture of both as to a moderate degree . for though persecution and liberty have not stood together in one and the same time and place in their height , yet as for the light of the gospel , and truth thereof , that hath sometimes shined in showres of persecution , like as we have now and then seen the sun to shine , and the rain to fall at one and the same time . and thus you see how the day of the gospel hath all along hitherto been intermixed and interchanged with light and darkness . the light of truth and the darkness of errour , the light of liberty , and the darkness of persecution . and thus much for the third particular of the point in hand . fourthly , this one day thus intermixed , is known to god. in some respects it is known to us , and hath been known to others before us , ( viz. ) that there is such a day , and thus intermixed as aforesaid . but it is known to god , so as it is not known to us . first , it is known to him as the efficient of it . as it is said of the natural day , the day is his , the night also is his , he hath prepared the light of the sun. and again , i form the light , and create darkness ; i make peace , and create evil ; i the lord do all these things . thus it is with this gospel-day ; the lord is the former of it , who hath determined the times before appointed . secondly , this day is known to god , as being wholly in his power to order all things in it after the counsel of his own will. he knew the end from the beginning , and what lyeth in the womb of this day , from the morning to the evening of it . he knew what light , and what darkness there would be in every period of the day , whereas we know not what a day may bring forth ; and little did we think a year ago what light of liberty we should now enjoy , nor do we know what darkness of trouble and confusion may arise again ere long . we look sometimes , for good , and lo , evil cometh , and we wait for light , and there cometh darkness . for it is not for us to know the times and seasons , which the father hath put in his own power . we cannot make a divine almanack , and define what day ( in this great day ) it shall be calm , & what day tempestuous , what day it shall shine , and what day rain . we know not the ordinances of heaven , nor can we set their dominion in the earth ; we cannot lift up our voices to the clouds , that abundance of waters may cover us ; neither do do we know the way where the light dwelleth , and as for darkness we know not the place thereof . known unto god are all things . thirdly , this day is known to god , in the hebrew phrase of knowing , which includeth also the affections . and therefore this day is so known of the lord , that it is regarded and cared for by him . his eyes are upon it , that nothing falls out in it , but by his special providence . and though darkness hath sometimes increased , and far prevailed in this day , yet the light was never extinguished , nor ever shall : he hath still preserved a lamp , as he did in the kingdom of david , at the lowest ebb thereof . about one hundred and fifty years ago , when darkness lay upon the face of the earth , presently god commanded light to shine out of darkness , which hath continued and encreased unto this very day . fourthly , this day is known unto god , in respect of the termination of it , which we know not . for what great mistakes have there been , about the time of antichrist's ruine , and the calling of the jews ? we know in the general , that this day shall have an evening , and that in the evening it shall be light : but when this evening shall be , we know not ; we cannot take the light and the darkness at the bound thereof . but god doth perfectly know the epocha of the reign of the beast , and his number , 666. and thus this day is known to the lord , and to the lord only . fifthly , in the evening of this day it shall be light . first then , what is this evening ? it is the darkest part of this day , throughout which there was still more or less darkness intermixed with light , as you have heard , but now at the evening-time there shall be more darkness than in any of the preceding parts of the day : how else were it an evening ? but how can it be , that the evening should be so dark , and yet that at evening-time it should be light ? 1. in some respects it shall be the darkest part of the day , for it will be a time of very sore troubles , wars , and rumors of wars , and great commotions . for i cannot tell where to fix this evening , but under the sixth vial , which shal be poured out upon the great river euphrates , that the waters thereof may be dried up , and the way of the kings of the east prepared : in which words is held forth ( as our best interpreters hold ) the conversion of the jews . at what time the three unclean spirits , like frogs , shall go out of the mouth of the dragon , and out of the mouth of the beast , & out of the mouth of the false prophet , which are the spirits of devils , working miracles , and going forth to the kings of the earth , and of the whole world , to gather them to the battel of the great day of god almighty . and that must needs be a very sad evening , especially in respect of trouble , great oppositions and commotions . for there shall be as terrible signs and presages fore-running the erection of the new-jerusalem , as there were before the destruction of the old. hinc illae tenebrae . but how then shall it be light at this evening time . secondly , in some respect therefore , it shall be the most lightsom part of the day hitherto . and indeed it will be the light of the evening , that will very much occasion the darkness of it : i mean the light of the truth , that shall then shine forth , shall darken the kingdom of the beast , and cause his followers to gnaw their very tongues for pain . for that is under the fifth vial ; and if the kingdom be full of darkness , it must needs be that christ's kingdom will then be full of light. for the witnesses will be ●isen long before the effusion of the fifth and sixth vials , and antichrist be greatly consumed with the breath of christs mouth , viz. in the preaching of the gospel . and therefore in this respect , it must needs be a lightsome evening , and a time of greater light than ever shined since the daies of the apostles . thus you see what a time the evening shall be . but shall this evening then determine this day , so that the conversion of the jews shall become another day ? no ; but as this day is one and the same , and constant to it self , as we have heard , so shall the day of the jews conversion , and the time following be one and the same day with this . but how ? not in respect of light and darkness intermixed , so as in the day before the evening , but in respect of one and the same covenant , and way of holy administration still continued : for the ordinances now used shall be continued to the coming of christ . for it is observable ; first , that this dark time is not called , the evening ; but the evening-time , quo tempore advesperascere , & nox esse solet : at what time it begins to be evening ; or , to look like an evening , and the sun seems to be setting . and therefore se●●ndly , though it is called an evening-time , yet there is no night said to follow it . sol occubuit , nox nulla secuta est . it is such an evening , wherein the sun setteth , and no night succeedeth . it is true , one would little expect light in the evening , especially more light than in the day before . but such an evening-time is this , after which shineth the greatest light that ever was seen since the daies of jesus christ . you see then what this evening is . secondly ; what is that light , that shall shine so gloriously at the evening-time , especially at the end of it ? answ . it is the same in kind and quality with that which shined before this evening-time , only it differeth in degrees . for now the light shall excel , and that shall be fulfilled which was spoken by the prophet ; arise , and shine , for thy light is come , and the glory of the lord is risen upon thee , &c. now ( as i may say ) the light of the moon shall be as the light of the sun ; and the light of the sun shall be seven-fold , as the light of seven daies : yea , the sun shall be no more thy light by day , neither for brightness shall the moon give light unto thee : but the lord shall be unto thee an everlasting light , and thy god thy glory . the sun shall no more go down , neither the moon withdraw it self , for the lord shall be thine everlasting light . but wherein shall this light consist ? first ; there shall be a great effusion of the spirit of god in those times , whereof a pledge was given in the morning of this gospel-day . it shall come to pass in the last daies , that i will pour out my spirit upon all flesh . and the like we find in the words following my text ; and it shall be in that day , that living waters shall go out from jerusalem , &c. and hereby is meant the spirit of god with his gifts and graces , compared to living waters . and these i take to be the same with ezekiel's waters , which rose at last to a very great depth . secondly , hence it followeth , that there will be a very great light of knowledg in this day , so that there shall not be so much need , as now there is , for one to teach another ; saying , know the lord , for they shall all know him from the least to the greatest . and that shall be the time especially , when the earth shall be full of the knowledg of god , as the waters cover the sea. thirdly , this light of knowledg shall have a great influence into the hearts and lives of men , who shall shine eminently in holiness ; insomuch that the inscription upon the fore-head of the high-priest shall then be put upon the bells of the horses , and the very pots in jerusalem and judah shall be holiness to the lord ; even carters , cooks , and kitchin-maids shall then shine in purity of life , and there shall be no more the canaanite in the house of the lord of hosts . fourthly , that day shall shine with the light of peace , tranquillity , and joy , for these go together , esth . 8. 16. swords shall then be turned into plough-shares , and spears into pruning-hooks ; nation shall not lift up sword against nation , neither shall they learn war any more . fifthly , in that day there shall be the light of comfort ; for this will follow necessarily from all the former ; and the consolation will be both external and internal , viz. when the spirit of god , the comforter , shall be poured out so plentifully , and when the spirit shall have his day , as the father and the son had theirs . and when knowledge , holiness , and peace shall abound on the earth ; when turk and pope , and all that oppose the kingdom of christ shall be destroyed , and satan bound and confined to the bottomless pit , during the thousand years . i say , this must needs be a very comfortable time . great then shall be the peace of zions children , when god shall make her an eternal excellency , and a joy of many generations , when violence shall no more be heard in her land , wasting and destruction within her borders ; but men shall call her walls , salvation ; and her gates , praise ; and when they shall come and sing in the height of zion , and shall flow together to the goodness of the lord , who shall turn the former mourning of his people into joy , and comfort them , and cause them to rejoice from their sorrow , for they shall come to zion with songs , and everlasting joy upon their heads , they shall obtain joy and gladness , and sorrow and sighing shall flee away . and thus you see the light that shall be at the evening-time , and the doctrine cleared in the several parts of it ; the uses whereof now follow . uses . first . what hath been here said answereth that challenge of the papists ; where was your church before the dayes of luther ? we answer , where the light was . for though great darkness was introduced by antichrist for many years before the breaking out of the light in the daies of luther , yet there hath been alwaies a mixture of light in the obscurest times , and there the true church hath been . there have been witnesses to the truth ever since the rise of the man of sin , and their testimony witnesseth to the true churh , distinct from antichrist , in that it witnesseth to the light where the true church hath alwaies dwelt , which church still professed against the additions and impositions of the man of sin , hating and abominating his idolatrous corruptions and superstitious inventions , and held to the faith and truth of the gospel . and as this church , like the light , did still bear witness to it self : so did the continual opposition made against the light and truth professed , bear witness to the same . and therefore we remit the papists to their own oppositions and persecutions , for an answer to their challenge . yea , and this true church hath been visible at all times to them that are of the light. ( for what can men in darkness see ? ) the day , you hear , hath been one all along , and therefore the sun did never set in it , and the light hath still been , index sui & tenebrarum , a discoverer both of it self and of darkness . all things that are reproved ( or discovered ) are made manifest by the light : for whatsoever doth make manifest , is light. and therefore the true church hath alwaies seen both her self and the false church ; but the false ( wanting light ) could never see the true . vse 2. the doctrine may serve to shew us the parallel between the day of the gospel , aud the day of them that do profess it , which is also intermixed with light and darkness , so that it is neither day nor night . for , first , there is knowledg mingled with ignorance , and truth with errour , even in the best of god's children , who know but in part , and prophesie in part , till that which is perfect , in another world , is come . for now we see through a glass darkly , but then face to face ; now we know in part , but then shall we know , even as we are known . thus it is , and thus it will be , till our sun is set , and then it will be perfect light . 2. there is also trouble mingled with tranquillity , adversity with prosperity , light of inward peace and comfort with inward doubts and darkness , whiles we live here below . vse 3. we are shewed , that the darkest time of the gospel-day is yet to come . for that time is to be expected in the evening , which is the darkest part of all the day . only this darkness will not be ( as i conceive ) in respect of the withdrawing of the light of truth , but of the light of peace and tranquillity : for at the evening of this day , men shall look unto the earth , and behold trouble , and darkness , and dimness of anguish . and this will immediatly precede the conversion of the jews , through the opposition of turk and pope . for this will be the time when the kings of the earth , and of the whole world shall be gathered together to the battle of the great day of god almighty . at what time men shall beat their plough-shares into swords , and their pruni●● hooks into spears . but though that will be the darkest part of the day , yet we must expect gloomy times till then , though with intermixed beams of light , wherein god will still be setting this over against that , to the end that men should find nothing after him . and thus god will chequer out the gospel-day , till that be fulfilled which is spoken by the prophet isaiah , arise , shine , for thy light is come , and the glory of the lord is risen upon thee . and seeing the day shortneth , and the shadows of the evening begin to be stretched out , let us expect no more dayes of tranquillity and peace , but wars , and rumours of wars , nation lifting up sword against nation , and learning of war , the confused noise of battle , and garments rolled in blood ; for the man upon the red horse is gone forth , to whom power is given to take peace from the earth ; and nearer the evening still the darker . that which concerns us , is to be in a posture of humiliation and preparedness , for the reception of these dark dispensations . here is the faith and patience of the saints . use 4. let what hath been said be for exhortation . first , to pray for the conversion of god's ancient people , the seed of abraham , isaac , and jacob , for whose sakes they are beloved . till when , the day shall not be clear nor dark , but then the sun shall no more go down , nor the moon withdraw it self , but the lord shall be an everlasting light , & the dayes of mourning be ended . therefore hold not your peace day nor night , ye that are the lord's remembrancers , keep not silence , and give him no rest , till he establish , and till he make jerusalem a praise in the earth . secondly , though you want the light of peace , be thankful and improve the light of truth . for it is a mercy that we have this part of the light , though we want the other ; and of the two , it it is far the better , seeing we should part with peace for truth , but not with truth for peace . the text saith , it shall come to pass in that day , that the light shall not be clear nor dark ; or ( as after the original ) not be precious nor thickness , which sheweth us , that the light of truth is precious , and though that of peace is so likewise , yet not of equal value ; for christ came not to send peace on the earth , but the sword , by the publication of the truth ; which was of so great esteem with him , that he bore witness to it to the death , even when he witnessed a good confession before pontius pilate concerning the truth of his kingly power and government , which the apostle adjureth us to attend , as of great moment , though pilate slighted it , saying , what is truth ? for he did not propound that question for satisfaction , in that he stayed not for an answer , but shewed thereby , that he looked upon truth , and particularly that truth , concerning the kingly power and government of christ , as a pittiful cause whereon to hazard the life of christ . oh! the truth there confessed by christ , is a precious truth , a very great truth , and the foundation of many truths , which christ sealed with his blood , which therefore we are adjured in the sight of god , who quickeneth all things , and before jesus christ , who before pontius pilate witnessed a good confession , to keep without spot , unrebukeable until the appearing of the lord jesus christ . let us then love the truth , and this truth , and improve it . thirdly , seeing the gospel-day is not equally lightsome in all the periods of it ; how thankful should we be , that we were born in a time and place of light ? for great was the darkness , and little the light , about six or seven-score years past , when england lay under the darkness of antichristian ignorance ; since when , it hath been turned from the valley of the shadow of death , into a valley of vision . this heighteneth the account of the land we live in , for the enjoyment of so great a mercy , as no other nation this day hath enjoyed the like , especially as to the clearness of the light that hath shined in it . and though it will not be accompanied with outward peace , yet it will not want inward , if we keep close to the light , and live up to it in this our day . fourthly , this day being thus intermixed with light and darkness ; let us not wonder , nor be offended , that there are such varieties of persuasions , differing one from another , and therefore all of them cannot be of the light , whatever is pretended by them that do profess unto them ; but the light hath influence upon some of them , and darkness upon some other . so that god's heritage is unto him as a speckled bird , which the birds fly round about against her : but however let us not fly one against another , lest we fly against our selves , whiles we have our several feathers and colours in this one bird ; but let us bear with one another as to particular light and darkness , so long as we are all enlightened with the saving knowledg of the truth . we ought not indeed to be scepticks in religion , but every one to be perswaded in his own mind , yet in some things peradventure thou art in the light , and i am in the dark ; in others , the day perhaps shineth unto me , and not to thee . let us yield to the dispensation of the day , and keep the unity of the spirit in the bond of peace ; and if in any thing we are differently minded , god shall reveal even this unto us : nevertheless , whereunto we have already attained , let us walk by the same rule , let us mind the same thing . for thus there are some in the visible church , who are be-misted , when others are enlightened , and yet all agree in fundamentals , who ought to live in unity , and the stronger to exercise charity towards the weaker ; that god , who hath begun to enlighten them in other things , will acquaint them in due time with those truths , whereof at present they are ignorant : for it is god alone who revealeth the light unto us . and he that formeth the light , and createth darkness , may in some things make it day to one man , and night to another . we are all ( who truly fear the lord ) children of the light , and of the day , and not of the night , nor of darkness , as to our states , yet as to particular apprehensions in truths of an inferiour nature , it may be day to one & night to another . and thus it will be till the evening cometh , but then there shall be one heart , and one way , one lord , and his name one . use 5. lastly , what hath been held forth , administreth a word of comfort , that this gospel-day is known to the lord , from the morning to the evening of it . he knoweth the light and also the darkness , and who are in the one , and who in the other , and how far . and therefore he knoweth what is done by the children of the night to introduce darkness , and to obscure the day of the gospel . for the day is his , and the night is his , he formeth light and darkness , and therefore he ordereth the rulers of the darkness of this world , that no more either of ignorance , error , heresie , superstition , and idolatry on the one side ; or of tribulation , persecution , and hostile opposition to the truth and peace on the other , shall prevaile further than he hath determined . and whatsoever he hath appointed to be the portion of this day , as to the darkening of it , yet it is our comfort , that the day is known to the lord , and that he will have a care of it . for he seeth the darkness as well as the light of the day , the darkness and the light are both alike to him. he hath seen the day from the morning of it to this moment , and hath ordered and disposed of the darkeness of ignorance , error , heresie , and idolatry , and likewise of affliction and persecution in it , in times of pagan , arrian , or antichristian opposition . and his care of this day is no less towards the evening of it , nor his love to to it , & abilitie to see to it , any less than in the morning , or noon of it . he that said , i have seen i have seen the affliction of my people which are in egypt , and have heard their cry , by reason of their task-masters ; for i know their sorrows ; knows all the sorrows and sufferings of his people in this hour of the gospel-day . it was a very dark night with israel in egypt , when god spake these words to moses ; for then was fulfilled in the truth , what was signified to abraham in the type , when an horrour of great darkness fell upon him . and yet , i have seen , i have seen , and i know , saith the lord , in the midst of that horrid darkness . and therefore however the day prove , and clouds and darkness arise , as perhaps they may do , marvel not at the matter , for he that is higher than the highest regardeth . men and devils may be high , but god is higher , yea , higher than the highest , which is a degree above the superlative . god hath a care of his church and gospel , & of such as preach it , and profess it , only it is our duty to be humbled for the sins of churches , ministers , professors , which may otherwise the more darken and imbitter the day that we are now entring into , which calleth us to prayer , humiliation , mourning , and reformation , wherein if god assist us , it shall be well in the end ; and though weeping may endure for a time , yet joy cometh in the evening . for it shall come to pass , that at evening-time it shall be light. finis . notes, typically marginal, from the original text notes for div a70256-e390 heb. 1 14. john 9. 4. heb. 12. 2. 1 pet. 4. 14. 2 thes . 1. 11 , 12. notes for div a70256-e550 psal . 89. 30 , 31 , 32. 1 king. 13 ▪ 21 , 22. 2 king. 18. 2. 2 chron. 32. 25. psal . 6. 5. 2 sam. 20. 3. psal . 30. 3. psa . 88. 10 , 11. quest . answ . psal . 118. 17. quest . answ . 2 tim. 2. 2. deut. 31. 19. josh . 2 last chap. 2 chr. 2. last . ch. eph. 5. last . psal . 102. 18. phil. 2. 15. mat. 12. 42. with 1 cor. 6. 2. phil. 3. 21 melch. adam in vit . ejus . matth. 25. 35 , 36. rev. 14. 3. john 12. 2 acts 9. 39. job 7. 9 , 10. 1 cor. 13. 12. 2 cor. 5. 7. rom. 8. 24 psal . 16. 9. rom. 8. 25 1 cor. 13. last . ver. 8. mat. 5. 44. tit. 3. 2 , 3. 1 cor. 13. 8. 1 co. 14. 3. ver. 5. numb . 11. 15. deut. 34. job 6. 8 , 9. 1 king. 89. 4. jonah 4. 3. luke 2 , 29. ver. 26. phil. 1. 23 , 24. phil. 1. 12. ver . 13. quest . answ . job 2. 2. 2 tim. 4. 6 , 7. rev. 14. 13. 2 tim. 4. 7 , 8. job 14. 14. ver. last . job 7. 8 , 9 , 10. 1 sam 28. chap. 1 sam. 25. 1. 1 sam. 28. 15. 2 sam. 12. 23. psal . 90. 12 2 chr. 21. last . 2 chr. 28. last . jer. 22. 18 , ●● . job . 27. last mat. 25. 35 — end . 1 tim 6. 18. ● . 1 2 tim. 2. 21. 1 cor. 15. 58. eccl. 11. 1. act. 10. 38. eccles . 9. 10. gal. 6. 9. 2 king. 16. 3 , 4 , 5. 2 chron. 29 , 30 , and 31 chapters . acts 2d . acts 3d , v. — 44. acts 9th . acts 10th . 2 pet. 1. 13 , 14 , 15. prov. 10. 7. psal . 112. 6. psal . 149. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sept. isa . 58. 1. psal . 72. 15 mat. 21. 9. psal . 67. 1 , 2. numb . 6. 24. 25. isa . 2 , 2. rom. 9. 2 , 3. rom. 11. 13. phil , 3. 17. 2 thes . 3. 7 , 8 , 9. 1 cor. 9 , 4. — 16. with 11. 1. 2 cor. 8. 9. acts 20. 33 , 34 , 35. 1 sam. 12. 2 , 3. 2 cor. 8. 23. mat. 26. 13 acts. 36. heb. 11. 2 , 4. ●●t . 5. 16. * such are often reco●●●●ded , heb. 12. 1. jam. 5. 10. heb. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . exod. 32. 21. 2 sam. 12. 1 chron. 16. — 19. 2 gal. 2. 11. lev. 19. 17. mat. 18. 15 ephes . 5. 11. 1 tim. 2. 1. jam 5. . 16. rom. 1. 9. eph. 1. 16. col. 1. 3. phil. 1. 3 , 4. 1 thes . 1. 2 , 3. 2 tim. 1. 3. philem. v. 4 rom. 15. 30 , 31. ephes . 5. 18 , 19. phil. 1. 1● col. 4. 3. 1 thes . 5. 25. heb. 13. 18. heb. 13. 3. acts 9. 31. psal . 122. 6. numb . 27. 16 , 17. jer. 29. 12 , 13. act. 12. 5 — psal . 102. 16 , 17. psal . 50. 5. 1 thes . 5. 14. isa . 35. 3 , 4. job 4. 3 , 4. prov. 12. 4 25. isa . 50 4. mat. 12. 12 song 2. 5 , 7 heb. 4. 15. with 5. 2. luke . 740. luke 7. 40 phil. 2. 5. 2 cor. 1. ● . rom. 12. 10. job 31. 16 , — 21. mat. 25. 35 luke 6. 36. mat. 5. 7. deut. 22. 7. gal. 6. 10. joh. 12. 2. act. 9. 3 joh. v. 8. heb. 13. 2 ▪ mat. 24. 40 1 pet. 4. 14. rom. 8. 18. rev. 6. 11. rev. 7. 9. psal . 72. 17 isa . 53. 10. acts 11. 26 heb. 2. 13. psal . 78. 2 , 3 , 4. ver. 5 , 6. exod. 12. 26 , 27 — 13. 14. deut. 4. 9. — 6. 9. josh . 4. 6 , 7. act. 13. 36 josh . 22. 22 — 30. 1 thes . 2. 4 psal . 17. 14 psal . 49. 12 psal . 45. ult . psal . 72. 17 gen. 17. 7. 1 sam. 1. 11. prov. 22 6. 2 tim. 1. 5. psal . 44. 1. — 78. 3. — 1 sam. 2. 23. with 3. 13. judg. 13. 12. ezek. 16. 20 , 21. 1 cor. 4. 15. gal. 4. 19. act. 20. 27 ▪ 3 john v. ● 2 kings 5. 1. with v. 13. 2 chron. 29. 11. 1 tim. 5. 1. see lev. 19 ▪ 32. psal . 71. 17 ▪ 38. ps3l . 48. 12 , 13. psal . 102. 16 , 17. rev. 4. 4. rom. 11. 36. eph. 3. 21. psal . 79. last . psal 89. 1. ps . 102. 18. mat. 13. 19 eph. 1. 13. col. 1. 5. jam. 1. 18. exod. 30. 13 , 15. tit. 3. 4. prov. 8. 31. psal . 2. 21. consid . 1. gen. 27. 2. caution . 2 chron. 32. 25. psal . 11 ▪ 5. 17. rom. 14. 12 heb. 9. 27. ver. 28. mat. 25 , 19 mat. 25. 2● heb. 11. 6. 2. cor. 12. 4. jer. 17. 10. rev. 14. 13 quest . answ . heb. 11. 4. luk , 15. 10 ver. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à peniculamento , quod textor in extrema tela relinquit . ver. 17. 1. particularly . 2 ch. 29. 3. isa . 38. 3. observ . sol. psal . 148. 11 , 12. matth. 25. ver. 15. 2ly . 1 cor. 11. 31. john 3d. john 7. 50. — 19. 39. mat. 19. 30 jer. 3. 10. ver. 13 , 14 luke 23. 40 , 41 , 42. job 3. 21. ps . 91. last . 2 chr. 24. 15. 2 chr. 24. 3 , 4. — 1 sam. 25. 1. 1 sam. 28. 11. isa . 57. 1. acts 8. 2. gen. 24. joh ▪ 17. 4. notes for div a70256-e12730 mat. 24. luke 21. 22. psa . 25. 2. ver. 4. vers . 5. heb. 12. 26. 1 thes . 3. last . 2. cor. 6. 2. heb. 12. 26 , 27. rev. 4. 4. 11. 16. 14. 3. 19. 4. qu. answ . 1. psal . 43. 3. 2 tim. 2. 17. 1 john 2. 18 , 19 1 joh. 4. 1 , 2. 3 joh. 10. rev. 2. rev. 9. 2. mat. 16. 18 28. last . rev. 7. 1 , 2● . rev. 7. zech. 13. 8. rev 9. 4. rev. 10. 1 , 2. rev. 14. 1. psal . 74. 16 iia . 45. 7. job . 30. 26 acts. 1. 7. ejus modiest quem curabit & conservabit deus . jun. trem. obj. sol. 1. rev. 16. 12 revel . 16. 13 , 14. luke 21. 9 , 10 , 11. rev. 16. 10 quest . answ . 1 cor. 11. 26. 2 cor. 3. 11. heb. 12. 28 isai . 60. 1 , 2 , 4. isai . 60. 19 , 20. quest . answ . zech. 14. 8. joh. 4. 14. 3. 38 , 39. ezek. 47. 1-6 . isai . 11. 5 zech. 14. 20 , 21. mic. 4. 3. 1. eph. 5. 13. use 2. 1 cor. 13. 9 , 10-12 . 2 cor. 6. 8 , 9 , 10. isai . 50. 10. use 3. joel 3. 10. isa . 60. 1. use 4. isa . 60. 19 , 20. isa . 62. 6 , 7. phil. 3. 15 , 16. zech. 14. 9. use 5. gen. 15. 12 a touch-stone of grace discouering the differences betweene true and counterfeit grace: laying downe infallible euidences and markes of true grace: seruing for the triall of a mans spirituall estate. by a.h. bachelor in diuinitie, and minister of gods word at cranham in essex. harsnett, adam, 1579 or 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(eebo-tcp ; phase 1, no. a02746) transcribed from: (early english books online ; image set 14956) images scanned from microfilm: (early english books, 1475-1640 ; 1351:07) a touch-stone of grace discouering the differences betweene true and counterfeit grace: laying downe infallible euidences and markes of true grace: seruing for the triall of a mans spirituall estate. by a.h. bachelor in diuinitie, and minister of gods word at cranham in essex. harsnett, adam, 1579 or 80-1639. 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pfs batch review (qc) and xml conversion a tovch-stone of grace . discouering the differences betweene true and counterfeit grace : laying downe infallible euidences and markes of true grace : seruing for the triall of a mans spirituall estate . by a. h. bachelor in diuinitie , and minister of gods word at cranham in essex . 2 pet. 1. 10. wherefore , the rather , brethren , giue diligence to make your calling and election sure : for if yee doe these things yee shall neuer fall . london , printed by r. b. for philemon stephens and christopher meredith . 1630. to the people of my cure and charge , grace and peace be multiplied . dearely beloued : my hearts desire , and prayer to god for you , is , that yee may be saued : and that ye may be the better perswaded of my heartie affection to you-wards , i haue heere presented to your eyes , that which heretofore hath been offred vnto your eares ; nothing doubting but that , as then it found attentiue audience , so now it shall receiue kinde acceptance . yee haue runne well , endure vnto the end , that yee may bee saued . to helpe you and others forward in the christian race , i haue vndertaken this taske , hoping that yee vvill haue remembrance of these things after my departing from you , that so yee may follow the truth in loue , & in all things grow vp vnto him which is the head , that is , christ . in the meane time , i shall thinke my trauaile and pains happily bestowed ; my ministry and seruice highly blessed , and my poore labours richly honoured and rewarded , if i may bring any one to a more serious examination and triall of himselfe , to a godly sorrow for the vvant of grace , and to a holy hungring and thirsting after more grace . and thus , my brethren , i commend you to god , and to the word of his grace , which is able to build further , and to giue you an inheritance among all that are sanctified . pray for mee the watch-man of your soules , a. harsnet . to the godly and wel-affected reader . gentle reader , i haue here presented vnto thy view , the summe and substance of diuers sermons , which i preached vnto mine owne charge , and some adioyning neighbours : who receiuing ( as they professed ) much good by my labours , were earnest with me either to bestow vpon them some of my notes , or else to publish in print , that which i had deliuered in word . whose requests i could not well with-stand , being vrged by some , that my calling makes me a common seruant for any good i may in publike , as well as in priuate . and i was rather induced vnto this taske in a double respect . first , because amōgst the heape of bookes that are printed , too few strike downe-right at sin , or lend a hand to helpe forward the worke of grace . secondly , because the iniquity of the time is such , that with too many ( who follow the fashions of the world ) grace is out of fashion , and of all other things the least regarded , or looked after ; although ( as i shall make it plaine ) it be the only thing to be desired , as that which sanctifies and well-seasons euery condition heere , and makes way for happinesse hereafter : for the want of grace cuts off all hope of future glory , and precipitates people into endlesse woe and misery . nature by its strength may in time worke out , or weare out many bodily maladies , without the aduice of the physician , or any helpe of physick : but the soule , so deadly sin-sick as it is , can neuer be helped and healed , without the balsam of grace ; which alone is able in time to worke out those malignant humors , which the soule hath contracted vnto it selfe . a rare thing it is to finde that man or woman which wil not easily be perswaded , for the preuenting or curing some deadly disease , to take ( though otherwise loathing physicke ) such things as shall be prescribed them for their good : for nature seekes to preserue it selfe . hence it is that the toad ( vpon distemper ) runs to the plantin , the hart to the dittany , and the dog to the grasse . therefore , vnlesse we will shew our selues to haue lesse vnderstanding than the vnreasonable creatures , wee must looke out for grace , the only cure of our distempered and diseased soules . reade then , i beseech thee , this small treatise with the same affection , and heart , in which it was compiled for thee ; and that is ( god knows ) an earnest desire of bettering thy spirituall estate , and helping forward thy saluation : that the worldly wise-man may grow more wise for his soule ; that the vngodly may labour for grace ; that the hypocrite may be more sincere and vpright ; and that the gracious heart may grow in grace , and with more comfort hold it out vnto the end . if vpon the first taste thou findest but little , or no sweetnesse herein , let me intreat thee to assay the second time ; one bit may draw down another . it is a rare feast where euery guest likes , and loues all the prouision that is made ; yet he is an vnworthy guest which will feed of no dish , or bee offended with his friend which inuited him , because some one or two dishes bee prepared which hee likes not . reade , taste , and consider . if thou receiue any good by these my labours , giue god the praise , and pray for mee thy seruant in the lords worke , a. h. a briefe table directing to the principall things contained in the treatise following . grace how it is taken in the scripture . pag. 3 a three-fold difference betwixt true and counterfeit grace . 10 first , in the ground , secondly , in the growth , thirdly , in the falling and rising . 13 grace is gods free gift . 14 grace cometh through christ . 30 grace forgiues sinnes . 35 the gift of the spirit is from grace . 44 eternall life from grace . 48 ciuilitie is not grace . 50 true grace groweth many wayes . 59 true grace perseueres . 74 sauing knowledge an euidence of grace . 93 sauing knowledge is operatiue , and practical . 98 sauing knowledge changeth vs. 102 sauing knowledge seekes gods glory . 104 sauing knowledge groweth . 106 directions to make our knowledge powerful . first , consider that our knowledge should make vs lights vnto others . 118 secondly , wee must side with our knowledge against our corruptions . 121 thirdly , we must pray that the lord would put life into our knowledge . 124 faith an euidence of grace . 126 difference betwixt the faith of gods children , and the presumption of the wicked . 133 the first difference is in the ground out of which they spring . ibid. the second difference lyeth in their fruits and effects . 143 thirdly , true faith makes the heart to stoope to christ his scepter . 144 subduing of lusts , is a sound euidence of grace . 147 differences betwixt the leauing of sin through the strength of grace , and some other by-respects . 157 obedience to the will of god , is an euidence of grace . 164 an hypocrite may goe farre in outward obedience . 170 differences betwixt that obedience which proceeds from grace , and that which is done by hypocrites vpon by-respects . 172 first true grace aymes at the whole will of god. ibid. secondly , a gracious heart labours to obey at all times . 174 god oft with-drawes himselfe from his children for diuers ends . 177 first , to shew vs our weaknesse . 178 secondly , to humble vs. ibid. thirdly , to make vs more watchfull . 179 fourthly , to bring vs closer to god. 180 fifthly , that wee might pitie others fallen . ibid. sixthly , that we may loue the lord the better for restoring of vs. 181 thirdly , a gracious heart obeyes willingly and cheerefully . 183 fourthly , he obeyes sincerely . 185 motiues to obedience . 190 reasons of the doctrine . grace giues content to the heart . 199 grace inables vs to hold vp our heads in the time of affliction . 203 grace helpes vs to liue godly . 205 grace brings in outward and temporall benefits . 208 grace makes vp decayes in nature . 217 grace giues vs a sanctified vse of all those things we partake of . 221 grace paues a way to glorie . 222 no falling from grace . 226 first , in regard of gods promise . 228 secondly , in regard of gods attributes . 229 thirdly , in regard of the all-sufficiencie of christ . 233 fourthly , in regard of the nature and ●●fice of gods spirit , being gods seale and earnest . 234 grace may be cooled . 241 symptomes of declining in grace . first , an inordinate appetite to things that are hurtfull . 243 secondly , an abating of our spirituall taste . ibid. thirdly , if wee digest not the word , as of old . 244 fourthly , if there bee a cold and drowsie performance of holy duties . 245 the want of grace a wofull thing . 247 labour for grace . 255 striue to grow in grace . 260 that we may grow in grace , we must first pluck vp such weeds as ouer-grow and choake it . 262 pride . 263 selfe-confidence , or securitie . 265 in-sinceritie , want of vprightnesse of heart . 269 the cares of the world , and deceitfulnesse of riches hinder the growth of grace . 271 all noysome lusts doe hinder the growth of grace . 274 the society of the wicked hinders the growth of grace . 276 helpes to grow in grace . first , keepe the heart soluble . 280 secondly , vse the society of the godly . 281 thridly , be oft in hearing and reading . 282 fourthly , exercise grace , let it not be idle . 285 fifthly , bee oft and earnest in prayer . 286 signes of our growth in grace . first , if we more and more dislike sinne . 290 secondly , if we more and more delight in gods ordinances . 291 a difference betwixt the godly and the wicked in their taste of gods word . 295 grace will carry vs through inward tentations . 297 grace will comfort vs against crosses . 302 grace will help vs against corruption . 306 the end of the contents . errata . page 22. line 17. for being , reade bring . p. 73. l. 12. for rescued , r. rescue . p. 79. l. 10. for haue , r. saue , p. 82. l. 1. leaue out in . p. 116. l. 3. for therefore . r. secondly . p. 216. l. 3. r. in a wrong tenure . p. 233. l. 6. for preserue r. present . p. 242. l. 9. r. it liueth . p. 270. in the margin , for phil. r. psal . p. 285. l. 17. for approuement , r. improuement . p. 295. l. 8. for wickeds r. wicked . a tovchstone of grace . hebr. 13. 25. grace be with you all . it is not my purpose to spend many words about the author , or authority of this epistle , which are questioned by some , and controuerted by others . lest i should seeme to trifle out the time with matter of no great importance . although the author cannot speake for himselfe to claime his right , or to vindicate that wrong which hee hath sustained ; yet the matter of the epistle speakes sufficiently for its author , and authority . why should any question the author , when it beares saint pauls ensigne , and marke , though not his name ? great wisdome there was in concealing of his name ; the want whereof is no sound argument to proue it was not pauls , for then ( by the same reason ) we may say , that it had no author , because it hath no owner , no name put vnto it . and as for its authoritie , me thinkes it should be out of question , the matter thereof being so heauenly , so liuely setting out the offices of christ , so soundly prouing him to be the promised messias , the only prophet , and archbishop of his church . the words which i haue read vnto you , are the ordinary salutation , and farewell which saint paul vseth in all other his generall epistles , the sense and meaning whereof i will giue you in a few words . grace in scripture hath well-nigh twentie seuerall acceptations : i will acquaint you with some of the principall . sometimes it is taken for the free , and vndeserued loue , and fauor of god electing , and calling of vs , 2 tim. 1. 9. hee hath saued vs , and called vs with an holy calling , not according to our workes , but according to his purpose and grace . somtimes it is taken for the imputation of christ his righteousnesse , rom. 5. 17. much more shall they which receiue the abundance of grace , and of the gift of righteousnesse , &c. heere grace standeth in opposition vnto the guilt of adams sinne , and so is taken for iustification . sometimes grace is taken for the guidance , direction , and operation of gods spirit in vs ; as rom. 6. 14. sinne shall not haue dominion ouer you , for yee are not vnder the law , but vnder grace , where it may be taken for sanctification . sometimes grace is taken for the blessed estate of gods children after they be iustified , and sanctified , rom. 5. 2. by whom we haue accesse through faith vnto this grace wherein we stand . sometimes grace is taken for the practice of piety , 2 pet. 3. 18. grow in grace . and sometimes it is taken for glory , the perfection of grace , 1 pet. 1. 13. hope to the end , for the grace that is to be brought vnto you at the reuelation of iesus christ . here grace cannot well bee vnderstood of any thing else but glory . and glory may very well bee termed grace in two respects . first , because it comes through grace , ephes . 2. 8. and secondly , because by grace we come to haue some assurance of glory , 2 thess . 2. 16. who hath giuen vs euerlasting consolation , and good hope through grace . but grace in this place is taken for the free loue and fauour of god to man-wards , together with all those benefits spirituall & eternall , which doe flow from thence ; as adoption , regeneration , remission of sinnes , iustification and sanctification ; all which doe properly come vnder this terme grace . from whence we may lay this foundation , vpon which we intend ( god assisting ) to build our ensuing discourse , to wit , that ( seeing paul wisht grace vnto the hebrewes , and all others vnto whom hee wrote , aboue , and before all other things ) the chiefest good which we can wish one to another , or can receiue , and be made partakers of , is grace . no doubt , if any thing could haue beene more beneficiall , or necessary vnto the hebrewes , he would haue wished it vnto them : but seeing he begins and ends this , and other his epistles with this prayer , grace be with you : we may safely conclude , that paul esteemed grace to be the best good which he could wish them , or they par take of . long and large disputes haue been amongst naturalists cōcerning the chiefe good ; seuerall verdicts , and iudgements haue beene giuen of it ; some calling pleasures , some esteeming profits , and some accounting honours the chiefe good ; some this thing , and othersome that , as their seuerall humors & affections haue swayed them : but we haue not so learned christ , and therefore ( from a better principle ) beyond the reach or pitch of all naturalists , we conclude , that the prime good , the best thing we can partake of , is grace : for i may truly say of it , as dauid speakes of goliahs sword , 1 sam. 21. 9. none to that . all earthly comforts , yea the greatest prefermēts , the largest possessions , the most excellent endowments either of bodie or minde , in respect of grace , are but as dung and drosse . the excellencie of grace will appeare the better , if we acquaint our selues with the truth and worth thereof : which that we may the better do , obserue wee these particulars . first of all , i will lay downe the differences betwixt true and counterfeit grace . secondly , i will giue you some euidences and markes of true grace . thirdly , i will shew the reasons of the doctrine . and then in the fourth and last place i will come to make some profitable vse and application of the point . differences betwixt true and counterfeit grace . first , of the differences betwixt true and false , sound & coūterfeit grace . a necessary search , and a point wherein we , haue all need to be skilfull , because of the deep imposture , and deceitfulnesse of our owne wicked , wretched hearts , which ( like vnto lying spirits ) will flatter , and deceiue vs , telling vs that we are in a good way , and that all is well with vs , when as it is worse than nought ; and therefore we should be the more willing to heare of it . for a man may haue a gracelesse & wicked hart , and yet not know it , nor beleeue it ; and we are beguiled in nothing so much , in nothing so soone , as about our spirituall estate , the estate of grace ; pleasing our selues with shewes and shadowes , in stead of matter and substance . besides , the deuill is subtill , and he will not bee wanting to teach vs the art of hypocrisie : and hence it is that vertues are oft taken vp by vicious persons ; and fiends of darknesse will for their owne ends sometimes appeare like angels of light . how much then doth it stand vs vpon , how neerely doth it concerne vs , to search and trie whether our coine be currant , or counterfeit ? lest that , as for the present we beguile others , in the end wee deceiue our owne soules . the differences twixt true and counterfeit grace , lye especially in foure things : first , the ground or beginning of grace . secondly , the growth , or proceeding of it . thirdly , the declension or falling thereof . fourthly , and lastly , the rising and perseuerance thereof . first , of the ground and beginning of grace . know we that all grace commeth from god the fountain of grace : euery good giuing , and euery perfect gift is from aboue , and commeth downe from the father of lights . grace commeth from grace : for there is grace infusing , and grace infused . now that you may the better distinguish the one from the other : before i fall vpon the differences , giue me leaue to acquaint you with the nature of that grace , from whence all grace is deriued vnto vs. peter martyr doth thus define the grace of god. grace is the free good will of god to man , whereby he accepteth of vs in christ , forgiues vs our sinnes , giues vs his spirit here , and eternall life hereafter . first , it is called the free good will of god , vtterly to exclude all merit on our part . hence it is that the scripture in diuers places doth diametrally oppose grace and merit : as rom. 11. 6. if it be of grace , it is no more of works , or else were grace no more grace . for grace is all grace , or no grace . so ephes . 2. 8 , 9. by grace yee are saued , it is the gift of god , not of works , &c. light is not more contrary vnto darknesse , good stands not in more opposition vnto euill , than grace and merit do oppose each other . merit in the best sense , in the least sense , doth marre the sense of grace . yea grace excludes that preuision of our workes , which some imagine to be the ground of gods louing vs ; or if not the ground , a maine motiue , and great meanes of gods bestowing his grace vpon vs. but the nature of grace will not admit of any such preuision , & foreseeing of our workes . the ground of all grace is in god himselfe ; and therefore grace must needs bee free , it being his meere good wil , and owne goodnesse to respect vs. as he told the people of israel , deut. 7. 8. nothing without god moueth him , or can any wayes allure him to bestow his grace vpon vs. hee found vs in our bloud , vnlouely , lothsome , vnworthy to be beloued : wherefore we conclude , that grace is gods free good will. the church of rome hath beene much puzled about this doctrine of gods free grace , and therefore in generall termes they will seeme to ioyne issue with vs , as if they said not , as if they held not any other thing than that the apostle alleageth , rom. 3. 24. that wee are iustified freely by his grace ; but like the deuill their father , they speake the truth in a false manner ; their words haue a wicked meaning , which ouerthrowes the nature of grace , and the very foundation of christian religion : for by iustification they doe not vnderstand the free grace of god in himselfe , and that right0eousnesse of christ , freely imputed vnto vs , but such a righteousnesse , as god freely works in vs : so by grace , they do not vnderstand the free and vndeserued loue & fauour of god to man , but certaine gifts of grace , certaine , habituall graces , as faith , loue , mercy , &c. which god freely workes in vs , and for which ( say they ) he doth accept of vs. now what is this , but to ouerturne grace , to ouerthrow iustification , and to make vs our owne sauiours ? when for certaine graces of our own , and our owne inherent righteousnesse , god doth accept of vs. from whence we may boldly conclude : that the doctrine of the church of rome doth ouerthrow the foundation , it peruerts the nature of grace , and takes away the truth of iustification for iustification rightly considered , implies two things : first , an vtter emptinesse and want in vs : secondly , an absolute fulnesse and sufficiencie in christ . i would know how this can be , if any merit or worth be in vs ; if we merit , there is something in vs ; if something in vs , then not an vtter emptines ; neither is there an all-sufficiencie in christ : thus they take away iustification , they make christ no absolute sauiour , and so no perfect christ , and so no christ at all . let vs therefore abominate the doctrine of the church of rome , that satanicall synagogue ; let vs hold it to bee antichristian , against christ , and their doctrine to be against the truth of grace , and ( to say truth ) a gracelesse doctrine . to put it out of all question that grace is the free gift of god , saint faul telleth vs , 2 tim. 1. 9. that it was giuen vnto vs before the world was . true , say the papists : but how ? thorow gods foreseeing our workes . but this the apostle confutes in the same verse , telling vs , that it is not according to our workes , but according to his own purpose and grace . againe , in eph. 1. 5 , 6. he telleth vs , that he predestinated vs to be adopted , through iesvs christ vnto himselfe , according to the good pleasure of his will , to the prayse of the glorie of his grace . therefore , to conclude this point : knovv , that vvhatsoeuer good thing hath befallen vs , or is comming tovvards vs , ( all fauours and mercies exhibited , or promised ) all are of gods free grace , all according to the good pleasure of his vvill ; the ground of all is vvithin himselfe , as beza well rendreth the vvords , ephes . 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teaching vs that no cause present , or future without god , mooued god to bestowe his grace vpon vs. for if god had not loued vs before vve loued him , vvee had neuer been beloued , 1. ioh. 4. 19. if god had not loued vs before we had been amiable , fit to be beloued , vve had neuer tasted of his loue : for he found vs filthy in our bloud , eze. 16. 6. if god had not loued vs before vve had been able to procure , or deserue his loue , vve had neuer been beloued , rom. 5. 7 , 8. if vve be at any time able to doe god any seruice , it is not we , but the grace of god in vs , 1. cor. 15. 10. or , if at any time , vve being any thing vnto god , we must say as dauid said , 1 chron. 29. 14. all things ; o lord , come of thee , and of thine owne hands haue wee giuen the. if god respect , or reward any seruice of ours , what doth hee but crowne his owne gifts ? the consideration wherof cryes shame in our faces , for making the lord so vvretched a requitall for so free , and vndeserued grace . our case was desperate , our condition damnable ; nothing of our owne to bring vs into grace , and fauour vvith god : only his own goodnesse mooued him to take pittie vpon vs , and freely of his grace to instifie vs , rom. 3. 24. how should this knit our hearts vnto the lord ? a benefit , the more freely it comes , the stronger it tyes the receiuer vnto the giuer . the sun shines not more freely vpon vs ( nay not so freely , for that can doe no other , it shines by vertue of an higher and commanding power , and that order which god hath set , psal . 104. 19. ) then gods grace is bestowed vpon vs. how should this fill our hearts and tongues with the praises of the lord ? had we the tongues of men and angels , we could not sufficiently expresse his praises , for the freenesse of his grace . how should this tye vs vnto the lord , and knit our hearts vnto him , who hath so abounded in loue vnto vs , and that so freely , so vndeseruedly ? againe , here is matter of comfort vnto all deiected and drooping spirits , cast downe in the sight and sense of their owne vilenesse and vnworthinesse ; these should consider that gods grace is free ; hee lookes not at any thing in vs in the bestowing of his grace . what , doest thou thinke thou are vncapable of grace , because thou art vnworthy of it ? this is a meere fallacie . doe not cast away thy confidence , because thou seest not in thee that goodnesse thou desirest . it is goodnesse enough for thee , to bee bad enough in thine owne esteem . be but vile enough , base enough , bad enough , and then thou art good enough to partake of grace . thine emptinesse wil make some way to fulnesse , luke 1. 53. he fils the hungry with good things . ho , euery one that thirsteth , come yee to the waters , & ye that haue no siluer , come buy wine and milke without mony ; yea , or monyes worth ; all conditions of our own worth and merit are here vtterly excluded . therefore comfort thy selfe , and cheere vp thy heart , thou poore vnworthy sinner , in this , that god is most free of his loue ; though thou hast nothing whereby to deserue any grace from god , yet he hath enough in himselfe to moue him to giue to all poore deiected and humble sinners . the deuil ( it may be ) wil teach thee to put a price vpon gods wares ; he will make thee beleeue that thou must haue thus much holinesse , or thus much obedience , or thus much faith to purchase or procure the loue of god , as if we had grace from god by way of exchange , we being thus and thus qualified : but i tell thee , that thou must come to god with a bare naked hand , with a poore emptie soule , else thou art vncapable of his grace . me thinkes this should vphold poore soules that faint , and are ready to sinke vnder the waight and burden of their sinnes , mourning like rahel , and will not be comforted , casting away their hope and confidence , yea , and forsaking their owne mercy by waiting vpon lying vanities , ion. 2. 8. whereby they doe not only rob god of the glory of his grace , but euen defraud their owne soules of comfort , through slauish feare and vnbeleefe . hath not the lord made a generall inuitation , calling to the throne of grace all hungring , thirsting , and mourning soules , that so they might partake of his wine and milke ? yea , that they may receiue mercy , and finde grace to help in time of need , heb. 4. 16. if god hath giuen thee but a heart to desire grace , thou hast a warrant to beleeue that god will freely bestow it vpon thee . for he will fulfill the desire of them that feare him ; he also will heare their cry , and will saue them , psal . 145. 19. i tarry the longer vpon this point , for the comfort of those poore ignorant , fearefull and vnbeleeuing soules , whose consciences speaking bitter things against them , passe the sentence of death vpon themselues , as vncapable of any grace , because they are guilty of these and these sinnes . if they were thus & thus qualified ( they say ) they should haue some hope that god would be good vnto them ; but know thou , poore deluded soule , that no mans goodnesse is the ground of gods loue vnto him : no , no , it is gods loue is the cause of our goodnesse : ephes . 1. 4. he hath chosen vs that we should be holy . holinesse is not the cause , but the effect of gods louing vs. thou must be in christ , before euer thou canst bee good , or haue any inclination vnto goodnesse : for as the branch cannot beare fruit of it selfe , vnlesse it abide in the vine , iohn 15. 4. no more can we , vnlesse we be in christ . it followes : whereby he accepteth of vs in christ . this truth is euidenced by diuers places of scripture , ioh. 1. 17. the law was giuen by moses , but grace and truth came by iesus christ . so ephes . 1. 5 , 6. hee hath predestinated vs to bee adopted through him ; and in the next verse , he made vs accepted in his beloued : which places , and diuers other doe plainly teach vs , that all grace bestowed vpon vs , is by the meanes of iesus christ . he is the conduit-pipe in and thorow whom all grace runs from the father vnto vs ; hee is the head which conueyes all spirituall life , sense , and motion into all his members , which was typified by that oyntment which ran downe from aarons head to his beard , and so to the skirts of his garment . in him it pleased the father that al fulnesse should dwell , coloss . 1. 19. and of his fulnesse we receiue grace for grace , ioh. 1. 16. so that from hence wee may learne , vnto whom we are to returne the praises of any good thing wee partake of , whether alreadie exhibited , or promised : god in christ is to be glorified for all . therfore such as sacrifice to their owne nets , doe sacrilegiously rob god & christ of their due . we are not able to thinke a good thought , much lesse to speak a gracious word , most of all vnable vnto any pious and holy work without christ : for without him we can doe nothing , ioh. 15. 5. it is god which worketh in vs both the will and the deed , phil. 1. 13. not i , sayes paul , 1 cor. 15. 10. but the grace of god in me . if god bestowes vpon thee any good which hee hath denied vnto others ; it is not because hee saw thee better , or more worthy than another , but because hee is pleased to bee more gracious and mercifull vnto thee , in christ , than to another . againe , here we learne whither to goe for such grace as is wanting in vs : seek it from god through christ . what , doest thou hope to finde it through thy seruice , thy prayers , thy good meaning , or good works ? away with these menstruous rags , goe to god through christ : no man commeth to the father but by him , ioh. 14. 6. all other hopes and helps without christ , are but as aegyptian staues , vnto which if a man leane , they will strike into his hand and pierce him . make sure of christ by beleeuing , & then sure of grace : want of true vnion and communion with christ , makes seeming grace in many temporizers to welter and come to nothing , as standing pits & shallow brooks drie vp in summer for want of some fountain and spring to fill or feed them . it followeth : forgiue vs our sinnes . this also is euident , ephes . 1. 7. by whom wee haue redemption through his bloud , euen the forgiuenesse of sins according to his rich grace . hence it is that the lord proclaimes himselfe , exod. 34. 6. gracious , mercifull , forgiuing sins : as if the fruit , yea , the excellencie of his grace lay in the forgiuenesse of our sinnes , grace being illustrated in this act of forgiuenesse , as much as in any other . benefits bestowed vpon vs , though they proceed meerely from loue , doe not so much magnifie the clemencie of the forgiuer , as the setting downe by great wrongs and intolerable iniuries , or requiting of euil with good . many a man will easily giue , that cannot so easily forgiue . herein appeares the excellency of gods grace , in passing by our infinite and lothsome iniquities & transgressions . to say truly , it is only grace which can forgiue , forgiuenesse being a free and gracious pardoning of some fault committed , and of some punishment deserued . besides , the grace of god is the more to bee magnified in that it extends vnto all sinnes , great as well as small , and small as well as great . for if god should forgiue some and not other some , it would be thought that hee is either not so willing , or not so able to remit all sin as some ; yes , his grace reacheth to the forgiuenesse of all sin , coloss . 2. 13. and yee which were dead in sins , hath he quickned together with him , forgiuing you all your trespasses . so 1 ioh. 1. 7. the bloud of iesus christ cleanseth vs from all sin : the guilt of one transgression makes vs lyable to eternall torments ; and our sins haue beene multiplied , they are like to the sand by the sea-shore , innumerable , yet grace is able to remit all . then are the romanists foully mistaken . first in saying that some sinnes need no forgiuenesse ; and secondly , that some sinnes may be forgiuen without the free grace of god. some sins ( they say ) need no forgiuenesse , as concupiscence which they make to be no sinne , whereas in truth it is the spawne and seed of all sinne , as iam. 1. 14. euery man is tempted , when he is drawne away by his owne concupiscence , and is inticed . againe , they say that many veniall sinnes which are not done against , but besides gods commandement , & which are not acted with a peruerse minde , with a rebellious heart against god , these sins , though they displease god , yet they make not god displeased with the doer of them , and therfore may be done away by our selues , through the saying ouer a few aue mariaes , or the doing of some work of charity , or if that will not serue the turne , a little holy-water will wash away al filth , or if that faile , the breath of a bishops blessing will blow away their sinne ; or if all these faile here , a little purgatory-fire hereafter with his holinesse pardon , will make them as cleane as need be . most horrible and blasphemous vntruths against the grace of god , which alone is the prime cause and chiefe meanes of the forgiuenesse of all sin , esay 43. 25. i am bee that putteth away thine iniquitie for mine owne sake . if thou hast committed any sin , it must be forgiuen , else thou shalt perish , for the soule that sins , it shall die , ezek. 18. 4. if sins be forgiuen , god must doe it : for this is a prerogatiue royal proper to the lord , who can forgiue sins but god onely ? mar. 2. 7. if god forgiues any sins , it must be of his meere grace , eph. 1. 7. for his owne sake . in the second place let the consideration hereof prouoke vs to vnfained and hearty thankes , for that when our estate was so desperate , our condition so damnable , as there was no possibilitie of deseruing grace , we were so farre indebted to the law of god , as no way able to make satisfaction , that then the lord of his rich grace should forgiue all . suppose thou wert ready to be cast into prison by thy creditor for a thousand pounds , all thou hast to bee seazed vpon and sold , and yet thy creditour vnsatisfied ; at length in meere pitie , hee should set thee free , bestow great things vpon thee : oh how would thy heart be knit to such a man ! thou wouldest thinke , that thou shouldest neuer be able to require his loue : god hath done ten thousand times more then so for thee ; how then art thou bound to loue him , to praise him , to tel vnto others , what great things the lord hath done for thee ? what , all debts forgiuen ? all reckonings cleered , and made euen betwixt the lord , and thee , without any satisfaction made on thy part ? what , no accusation in that black and terrible day lyable against thee ? all sinnes done away through his free grace ? o the deepenesse of the riches of his mercy ! how vn-vtterable is his goodnesse ? what wilt thou render vnto the lord for his vnspeakable grace ? how should this inflame thy heart with the loue of god , as luk. 7. 47 ? such as doe not heartily loue the lord , may feare they haue no part , no share in his rich grace . vnthankfulnesse is a grieuous sinne , and that which moues the lord ( i am perswaded ) many times to hide away the ioy and comfort of the pardon of their sins from many of his children . how ready are many , if they be but a little crossed in some petty matter , to swell and hang the lip ; yea , with a little helpe , could be perswaded to quarrell , and be angry with the lord , as ionas was ? if we fall short of our hopes in some good thing we haue promised to our selues ; or if god cut vs short of some outward comforts lent vnto vs , what grumbling and repining is there against the wisedome and righteousnesse of our good god ? all sense of his infinite loue in forgiuing an infinite debt vnto vs is swallowed vp , wee haue little ioy in it , and god hath as little thankes from vs for it ; whereas , better lose all the world , than misse this grace : for , as mat. 16. 20. what will it profit a man to gaine the whole world , and lose his soule ? which doth perish without it partake of the grace of god. it followes : giues vs his spirit here . this necessarily followes , as sanctification succeeds iustification , ezek. 36. 25. i will powre cleane water vpon you , and ye shall bee cleane from all your filthinesse . here is our iustification . then followes in the next verse : a new heart will i giue you , and a new spirit wil i put within you . and againe , the 27. verse , i will put my spirit within you , and cause you to walke in my statutes , and yee shall keepe my iudgements , and do them . which words imply our sanctification ; gods spirit is made manifest in vs , by our walking in gods commandements : which wee can neuer doe to any purpose , vntill by the spirit corruption be deaded , and grace inviued in vs. grace in the child of god workes in him more and more sanctificatiō through the spirit : that is , a cleansing of our selues daily frō all filthinesse ; and neuer can we haue any euidence of the truth of grace ( as shall be made more plaine hereafter ) or of our iustification , but by our sanctification ; vntill we see sinne purged , we may not thinke that it is pardoned ; for whomsoeuer christ frees from the damnation of sin , he doth also deliuer from the dominion of sin . from hence then we may be assured of the presence and abode of gods spirit in vs ; which whoso hath not , partakes not of grace , is none of christs , rom. 8. 9. is none of gods , gal. 4. 6. because yee are sons , god hath sent the spirit of his son into your hearts . if the spirit of god hath taken vp its abode in thee , all the house shall fare the better for it ; it will worke a holy change in thee , it will make thee a new creature , changing thy thoughts , words and workes , from euill vnto good . for as euery creature in nature hath a facultie to produce its kinde : ( doe men gather grapes of thornes , or figges of thistles ? matth. 6. 16. no , thornes produce thornes ) so a sanctified & a gracious heart brings forth fruits of holinesse and righteousnesse , fruits agreeable to the nature of the spirit . if the holy spirit of god once takes footing in the heart of a man , as the idoll dagon fell downe as soone as the arke of god was brought neere vnto it : so down goes satans throne ; a man is no longer a slaue to his base lusts , no longer vnder the bondage of any one sinne : for where the spirit of the lord is , there is freedome and libertie ; freedome from the slauery of any corruption , freedome from the bondage of any ruling sinne . and last of all , eternall life hereafter , rome . 6. 23. the gift of god is eternall life . so 2 thess . 2. 16. who hath giuen vs euerlasting saluation , and good hope through grace . thus haue i presumed through your patience to tarry a while vpon the explanation of the definition of that grace which is the fountaine and well-head from whence all grace is deriued vnto vs. now to proceed in the vnfolding of the differences betwixt true and counterfeit grace . the first difference ( as hath beene said ) lieth in the ground or root from whence true grace springeth . if thou wouldest not be deceiued , or mistaken about the truth of thy grace , doe but seriously consider with thy selfe , out of what soyle , or from what roote , that grace which appeareth , and peraduenture thou beleeuest to bee in thee , did spring and come forth , whether from the seed of god , frō the presence and working of the spirit , or out of natures garden , or from education , or else out of some worldly , carnall , and by-respects ; if it came not from god , it will quickly appeare in its proper colours , it will ere long discouer its rottennesse , it will vanish , perish , and come to nothing . some there be in whom the corruption of nature is so restrained , that they are of a very ingenious temper and disposition , affable , courteous , gentle , peaceable , not giuen vp , nor inclined vnto any exorbitant courses , not affecting any notorious vices , but rather hating and abhorring them : who comparing themselues with grosse sinners , and finding in themselues a freedome from those foule sinnes which others are defiled withall , doe by and by blesse themselues in their owne hearts , yea , and it may be , they are taken of others ( like or worse than themselues ) to be maruellous good people , very religious and gracious persons : whose grace is no other , no better than meere ciuilitie , which is as farre from sanctitie and true grace , as chalke is from cheese , as the old saying is . others also there be , who hauing beene well bred , piously and vertuously educated , sucking ( it may be ) the scriptures with their mothers milke , as it is spoken of timothy ; brought vp in a family , where haply they had no euill example ( though this be very rare ) to corrupt them , doe hold on still that course into which they were entred young , and haue beene trained vp frō their childhood , approuing of good duties , frequenting gods house vpon all good occasions , vsing , and ( which is more ) delighting in the society of the people of god ; and all this , not by vertue or strength of sauing grace , but through an habituated practice of godly exercises , so that they can say as the young man in the gospell , i haue obserued all these frō my youth . are all these ( thinke you ) arguments strong enough to proue the truth of grace wrought in the heart of such a person ? then paul his condition was good enough before his conuersion , for he was well educated , brought vp , and liued after the strictest manner , yet he accounts all this but as drosse and dung , as phil. 2. 8. gods worship and the performance of good duties through long vse may be growne into a very forme , wanting zeale and all spirituall vigour , or life in the performance of them ; and will you say that the bare , naked , and customary performing of good duties , is a sure euidence of goodnesse in the heart of the doer of them ? no , no , thou mayest be a pharisaicall angell , heare , reade , fast & pray by the strength of thine education , custom preuailing so far with thee , as to necessitate the performance of pious exercises , doing good duties , because thou hast alwayes done them , and not through the power and strength of true grace , either inuiting thee , or inabling thee vnto the performāce of them . true and sauing grace comes not from nature & good breeding , but from spirituall regeneration ; from vnion and communion with christ , who is the head which giues spirituall life and motion vnto all his members . euery gracious person is knit vnto christ by ioynts and bands , as col. 2. 19. these ligatures are the graces of the spirit , by which euery good heart being conglutinate and graffed into christ , drawes daily from him such spirituall strength , as inables him to the practice of good duties . so that if grace be truly wrought in thee , thou liuest in christ , as a siene in the stocke , and christ liues in thee , as the root liues in the branches : then the minde and affection of christ will be in thee , thou wilt doe good duties not of forme , but in faith , in loue , yea with a kinde of holy necessitie , as if it were thy nourishment , thy meat and thy drinke , as christ said , to doe the will of thy father which is in heauen . others also there bee which will outwardly appeare very forward in the performance of good duties , they will not misse a good sermon , &c. as if grace were truly wrought in them ; when as little , or nothing at all is done by them in loue to the dutie , but loue of themselues , and to by , if not base ends . some , because they are brought into a family , where the ordinances of god are daily on foot , and where grace is in some request , thinke and know , that vnlesse they conforme to good duties , and make some shew of godlinesse , there wil be no abiding for them , they shall be nothing set by : wherupon they resolue to draw in the same yoke with others , ( though good duties be in truth a very yoke vnto them ) and hold quarters with the rest of the family , putting on a vizard of grace , either to hedge in some fauour of their master , mistresse , or some other of the family , or to be well esteemed of amongst the rest . and there be others that wil be forward in the best things , that so their masked godlinesse may bee a lure to draw others to trade and commerce with them , that so they may with the lesse suspition prey vpon the simplicitie and innocencie of honest harted people , with whom they hope ( making a shew of godlinesse ) to haue negotiation . many such like there are , who in truth are no other than painted and garnished sepulchers , hauing within nothing but rottennesse and corruption . whereas true grace makes the childe of god to appeare and seeme to be godly , because hee is so ▪ and to practise goodnesse , for the loue of goodnesse , and not of goods , as many hypocrites doe . a second and a maine difference betwixt sound and counterfeit grace , is proceeding and growth : false and counterfeit grace doth not , cannot grow better & better , but stands at a stay , or else is in some declension ; for euill men and deceiuers wax worse and worse , deceiuing and being deceiued , 2 tim. 3. 13. wheras true grace is still of the mending hand , and grows many wayes . a gracious person grows first of all into more acquaintance with his owne heart ; he more and more sees , and obserues his own vilenesse & vnworthinesse , for the more grace , the more sight of our corruption ; as abraham , the more familiar hee grew with god , the more hee humbled and abased himselfe : this is one singular property of a good heart , the more grace it receiues frō god , the more disgrace it doth cast vpon himselfe , in the sense of his owne vnworthinesse . after that iob hauing heard of god by the eare , came to enioy a more cleare euidence of him by the eyes , presently he abhorres himselfe , and repents in dust and ashes , iob 42. 5 , 6. paul ( after he had tasted of grace , ) confesseth himselfe a blasphemer , a persecutor , &c. secondly , a gracious person growes more and more into the hatred of old prankes & courses ; he is ashamed and confounded for his former wayes , ezek. 36. 32. he will no more of his old wayes , but sayes of them , as ephraim of his idols , hosea 14. 9. what haue i to doe any more with idols ? he sees before him a way of ioy and comfort vnto his soule , beset with many sweet and precious promises , adorned with many benefits and blessings : his heart in now so fixed vpon this way , that he growes more and more in loue with it ; all other wayes , in comparison of it , he hates and abhors , he will not exchange the new for the old , for all the world to boot . thirdly , a gracious heart growes more and more into a longing for christ : as the hart brayeth for the riuers of water , so panteth his soule after christ , his soule thirsteth after him . that fellowship and communion which hee hath with christ in his holy ordinances , is most sweet and comfortable vnto his soule ; and yet this hee knowes is but a glimpse of that comfort he shall partake of , at the appearing of the lord iesus : therefore he longeth for that day , knowing that whē christ his life shall appeare , then shall he also appeare with him in glory , coloss . 3. 4. now take an hypocrite , and temporary professour at the best , and it wil soone appeare that hee growes none of these wayes . first , hee growes not into acquaiutance with his owne heart , for that doeth euery day more & more deceiue him . secondly , he growes not into a hatred of his old wayes , for hee is still the same he was , as rotten at the core as euer he was , and as well pleased now with his lusts as before ; though haply for some by-respect he may seeme to forbeare them , and hinder or suppresse the paroxysme & return of them . thirdly , as for louing the appearing of the lord christ , he doth it not , he cannot doe it heartily , whatsoeuer outwardly hee may make shew of ; for he cannot be ignorant of that which christ hath said of hypocrites , which say , but doe not , or doe all their workes to be seene of men , and take gods couenant into their mouths , but hate to be reformed , that none of these shall escape the damnation that is to come . the consideration of which things , workes in them a dread of the dreadfull and terrible day of the lords comming , wishing it might neuer be , or euer be deferred . a third difference , is in the failings and falling of those that bee endowed with true grace , and those that are hypocrites . for we may not say , that grace is perfect in the best of gods children , because in this life , so long as wee abide in this earthly tabernacle , wee must looke for no perfection : in many things we sin all ; nay , the childe of god may haue many relapses into the same sinne , though he haue a sound heart , and labour to walk vprightly towards god and men : yet there is a great deale of difference betwixt his relapses , and the falls of those whose hearts are not sound . first of all , a gracious heart alloweth not of the committing of any sinne , rom. 7. 15. i allow not that which i doe . if he be preuented and ouertaken with any euill , he approues not of it , his heart is not delighted or affected with the doing of it . when dauid had numbred the people , the text sayes that his heart smote him , 2 sam. 24. 10. which shewes , that though hee were ouertaken , yet hee did not allow of the euill hee had done . whereas an hypocrite , howsoeuer hee may seeme outwardly to quarrell with himselfe , or to be angry with his sinne , yet al is well betwixt his heart & his sin , as the ferry-man in the boat , he lookes one way , though moues another . he wants that principle , grace , which alone opposeth sinne , and makes not only the iudgement to mislike it , but checkes the conscience , and grieues the heart for it ; whereas a wicked hart wanting this principle , may haply resolue against sinne , and promise better things : as pharaoh told moses , that he would let the people of israel go , but presently returnes to his old hardnesse and stubbornnesse . secondly , a gracious heart is bettred by his fals . he grows more and more ( as was said euen now ) into acquaintance with his own heart : he sees his own frailtie , he is more fearefull of falling , as the old saying is , the burnt childe dreads the fire . he is more carefull of his wayes , and watchfull ouer himselfe , as one that is climbing vp into a tree , if one foot hath slipt , or the bough broke on which hee stood , how doth hee tremble ? how carefull is he of sure footing , lest hee fall ? so the childe of god being by occasion fallen into any fault , takes heed vnto his steps , &c. gathers his wits together , to keepe himselfe vpright from falling againe ; vvhereas the hypocrite is no whit at all bettered by any sin , something he may be terrified , there may be some pause , some forbearance , but no bettering : some say , a leg once broken , and vvell set againe , is stronger than before ; it is true in grace , for this growes more strong after a fall than before . as appeares by peter , vvho though at first he vvas shaken by the breath of a maiden , yet like a cedar in lebanon grew so strong after , that death it selfe could not shake , or ouerturne him . thirdly , the falls of the righteous driue them closer vnto god by prayer and godly sorrow . how vvas dauids heart broken after his fall ? what heart-broken petitions did he put vp vnto the lord , to vvash him thorowly from his iniquitie , & to cleanse him from his sin , to create in him a cleane heart , to restore vnto him the ioy of his saluation , and to stablish him vvith his free spirit ? whereas a gracelesse heart is either senselesse of his danger , and gods displeasure , and therefore seeks not to god by prayer , that so he may make his peace againe with god ; or else if he be griped or stung a little , he seekes to allay his griefe by musicke , as saul did , or with merry company or pastimes , to put it from him . fourthly , the falls of the godly make them to complaine of themselues , and cry-out vpon their sinne , as paul , rom. 7. 24. o wretched , &c. so dauid , psal . 51. 3 , 5. whereas a gracelesse heart is ready to extenuate his sin ; would none did worse than this ; i hope this is not such an hainous matter : or else excuses himselfe , and ready to lay it vpon others . but the childe of god , with a kind of indignation aggrauates his sinne , abhorres it vvith a detestation , intreats the lord for mercy in the pardon of that is past , and for aid to helpe him in time to come . last of all , a gracious heart by his falls hath his heart knit more strongly vnto the lord. o how much doth he thinke himselfe bound vnto god , for sparing and not confounding him ? what shall he render vnto the lord , for bringing his soule out of the snares of the deuill , and deliuering him from the danger into vvhich sin had plunged him ? he confesseth that it vvas gods mercy that he vvas not cōsumed . and because god hath spared him , his soule is knit more strongly vnto the lord , than euer before . i haue read ( how true it is i know not ) of a great kindnesse that a lion did shew vnto a man , who had formerly pulled a thorne out of his foot ; and will not grace teach a man ( thinke you ) to loue the lord for doing greater things for him ? nature teacheth a man , to loue those that preserue our bodily liues , or rescued vs in extreme danger ; and shall not grace doe this much more ? so that you see a wonderful great difference betwixt the falls of those that partake of grace , and such as want it . howsoeuer sometimes a strong corruption & a violent tentation may shoulder out or keepe downe the worke of grace in gods children , yet he is not pleased with this condition of his ; for these relapses and preuarications of his , doe cost him hot water and the setting on , he hath many a gripe and sting , many a heart-breaking groane by them : vvhereas those that yeeld any voluntary subiection to their lusts , and giue their euill affections the reines ; though somtime they may feele and expresse some gripes and horrors of conscience , yet by that vvhich hath beene spoken , it is euident , that they are far from any euidence of true grace . a fourth and last difference , 'twixt sound and counterfeit grace , lyes in perseuerance . counterfeit grace is but temporary , it lookes fresh , and seemes to flourish for a season , but euery little frost of aduersitie , or blast of trouble , nippes it in the head , and makes it giue in . if he perceiues that hee is like to misse of his hopes , & proiects , or some rubs vvill be in his vvay , or that his profession bring trouble or persecution ; then he giues in , he thinks it is good sleeping in a vvhole skin , and therefore falls off , whatsoeuer profession hee hath formerly made : and that because hee wants a sound bottome , hee is not built vpon the rock christ : his principles were from nature , education , or the world ; and not from vnion and communion vvith christ ; his holy profession was taken vp vpon carnall and fleshly termes ; not out of loue to pietie , but out of selfe-loue and by-respects , vvhich vvhensoeuer they faile , his pietie quailes ; if they faile or fall , they beare downe his godlinesse vvith them : whereas sound grace in an honest and good heart , being built vpon a sure rock , the foundation whereof is laid in christ , holds it out in all stormes , he is no reed shaken with the wind , no vvauering vveather-cock , no time-seruer ; he knowes in vvhom he hath beleeued , and therefore abides the heat of summer , the rage and violence of persecution ; he endures the frost in winter , all those crosses and losses vvhich befall him , still runneth with patience that race vvhich is set before him , heb. 12. 1. so that it is with hypocrites and counterfeit professors , as with many rotten & worme-eaten peares and plummes in a garden : looke vpon them , vvalke by them , and none so beautifull to the eye , none so louely to behold as they , but lay hands vpon them , or shake the tree on which they grow , and down they tumble presently ; whereas that fruit vvhich is sound , though it make not so faire a shew , hangs still for all your shaking . gods people in this are like the cedars of lebanon , the stronger the wind blowes them , the deeper root they take , the surer they stand . now in a few vvords to apply that vvhich hath beene formerly deliuered concerning this point of difference , let that vvhich hath beene spoken , bee a meanes of sending vs euery one into the closet of his owne heart ; let vs seriously search and try our selues , that vve be not mistaken about the truth of grace . it is a thing of the greatest consequence that can be , i meane , the triall of the truth and soundnesse of grace in vs ; for if we be deceiued in this one particular , vvee are vndone for euer . a man may be mistaken in outward things , bee deceiued in vvorldly bargaines , and yet neuerthelesse a happy man : hee may haue his soule , though he lose his substance : but if he be gulled in the matter of grace , he is irrecouerably miserable . doth it not then stand vs vpon , ( as i said before ) to consider whether vvee be deceiued or not ? if there were plenty of washt gold stirring , or great store of bad & counterfeit siluer abroad , euery one would looke vvhat he takes , for feare he should be deceiued . o my beloued brethren , these are the dayes wherein many make faire shewes , godlinesse is growne ( in appearance ) into some credit amongst vs ; almost euery body would be accounted religious , but as for the power of religion , and the truth of godlinesse ( god knowes ) it is found in very few : all is not gold that glisters , all haue not grace that are taken , and do also take themselues to be gracious : a man may goe farre in outvvard appearance , and yet goe to hell in the end , for want of sauing grace . as for example . first , a man may be free from grosse sinnes , from scandalous crimes , & enormous vices , yea , euen loath and detest many euills , as did the scribes and pharisees , luke 18. 11. secondly , a man may be strict in the duties of the second table , iust of his word , true in his dealings , as many ciuill persons , and gentiles doe by nature , the things contained in the law , rom. 2. 14. cato and many other heathens were admirable in respect of morality . thirdly , a man may set vp gods seruice in his family , and giue himselfe to fasting and prayer , as the iewes did , esay 58. 2 , 3. seeke god daily , know his wayes , enquire of god in the ordinances of iustice , as a people that would doe righteously . fourthly , a man may set vpon the worke of reformation , ioy in a good sermon , reuerence gods faithfull ministers , as knowing & beleeuing that they are such as feare the lord , and shew vnto him the vvay of saluation , as herod did , mark. 6. 20. lastly , a man may leaue his old courses and companions , as simon magus did , act. 8. he may be escaped from the filthinesse of the world through the knowledge of the lord , and yet returne with the dogge to his vomit , and for want of sound and sauing grace bee damned in the end . now seeing it may be thus , tell mee in good sadnesse , if thou dost not think it to be a matter of great importance to search and trie thine owne heart ? how many thousands be there which come short of these things before-named ? and yet take vp their rest , flatter themselues , and speake peace to their owne soules , resoluing to be no other , desirous to bee no better , and therefore neglect this duty of triall and examinatiō of themselues . but assuredly a time vvill come , vvhen the consciences of these people ( which are now cast into a deepe , if not a deadly sleepe ) will be awakened ; when death , iudgement , and hell will present themselues vnto their view ; when their sins like toads will croake vengeance against them , when ezekiels book will be laid open before them , where is written within & without , lamentations , and mourning , and woe , then what howling ? what roaring ? what wringing of hands , and breaking of hearts ? to consider that old and new sinnes doe bleed afresh before them ; and that many thousand thousand reckonings are to be cleered betwixt the lord and them , and they not able to answer one of many thousands . then ( when it will be too late ) they will crie out vpon themselues , condemning their folly and madnesse , that they so trifled away their time , let slip the golden season of grace and mercy , passed ouer their soules to satan for momentany bables and vanities . tell me then ( my beloued ) in coole bloud , if it be not a point of high wisdome , to looke to this betimes , not to trust our hearts too farre in this weightie matter , seeing our hearts are aboue measure deceitful , and as those lying spirits in the mouths of ahabs false prophets , wil flatter vs , bid vs go on , and prosper , when we run to our owne destruction . i beseech you therefore ( my beloued brethren ) by the tender mercies of god , and in the bowels of the lord iesus , i entreat you to looke to your selues in this one particular search , and trie your owne hearts , how things stand betwixt the lord and you ; doe not desperately run on , as many carelesse bankrupts do , neuer minding to make euen with their creditor , vntil the bayliffe hath gotten them vnder arrest , if not carried them into prison . slight not ouer these things , lest hereafter , when it will bee too late , you finde and feele that to be true , which now you cannot be brought to feare . consider ( i say ) with your selues , what sinne is aliue in you , what lust is crucified in you : whether your life be the life of grace , and whether grace be truly begun and settled in you . doe not thinke these things are skar-crowes to mock children withall , and so slight them ouer , for i tell thee , if thou canst not finde leasure to search and trie thy wayes , that thou mayest turne vnto the lord in seeking for grace , and suing for mercy , thou wilt not finde ( i feare ) leasure to escape the wrath of god , hell , and condemnation . of the euidence of true and sound grace . now i come to the third thing , which in the beginning i propounded , and that is , to consider of the euidences of true & sound grace : the which before i come vnto , it will not be amisse , to let you know , that the worke and truth of grace wrought in the heart of gods childe , hath in scripture sundrie appellations , though all signifying one and the same thing . sometime it is called spirit , as gal. 5. 17. the flesh lusteth against the spirit , and the spirit against the flesh . sometimes it is called a new creature , 2 cor. 5. 17. if any man be in christ , let him be a new creature . sometimes , calling , as in diuers places of scripture , rom. 9. 24. euen vs whom he hath called . 2 pet. 1. 10. wherefore brethren , giue rather diligence to make your calling and election sure . sometimes , sanctification , as 1 pet. 1. 2. elect according to the foreknowledge of god the father , vnto sanctification of the spirit . all which places tend to this purpose , to let vs know , that we are then spirituall , renued , or borne againe , effectually called and sanctified , when the work of grace is truly wrought in vs : which work sooner or later , more or lesse is wrought in euery one of gods elect ; whereby he becomes purged from the former filthinesse of his flesh and spirit , and sanctified throughout : for as sinne , like an epidemicall euill , diffused it selfe into al parts of a man ; as wine or beere put into a mustie cask , is all equally tainted ; so grace , if it enter into any , it sanctifies him throughout ; it puts a spirituall life , not into one or two parts , but into the whole man , renewing euery part and faculty of body and soule : for grace comes into the soule , as the soule comes into the body , not infused by degrees , though it be a maxime in philosophy , that the heart first liues : which is not so to be vnderstood , as if life were some while there , when it is wanting to all other parts of the body , but because the heart is the seat ( as it were ) of life , and first of all moues , manifesting life aboue any other parts of the body . so grace is wrought at once , though it growes by degrees , being first weak , as is a babe , before wee bee strong men in christ . know also , that though grace once wrought , bee infused into the whole man , yet it shewes it selfe not alike in all faculties at all times , because of the contrary habit of corruption , which is stronger in some part and faculty of the body and soule , than in other some ; yet if the life of grace be inspired , it shewes it selfe more or lesse in the whole man. this much i thought fit to premise , to let you vnderstand , that if the truth of grace appeare in any one thing , though not in another , or but weakely , you may assure your selues that you are truly regenerate , and so members of the lord iesus by spiritual vnion , neuer after to bee rent off from him , as more largely hereafter shall bee proued . now to the euidences . the first euidence of grace . the first euidence of sound grace , is a sanctified and sauing knowledge of gods will reuealed in his word . i call it sanctified , because it helps froward our sanctification , iohn 17. 17. sanctifie them with thy truth , thy word is truth ; and i call it sauing , because it tendeth to our saluation , as appears coloss . 1. 9 , 20. this knowledge , some diuines ( vpō good groūd ) doe make the prime and first worke of grace in gods childe , and the foundation of all other . hence coloss . 3. 10. the new man is renewed in knowledge : by new man , you are to vnderstand ( as was said before ) the worke of grace . hence it is that the gospel is called the word of life , phil. 2. 16. because it is a meanes of working , & perfecting this life of grace , as 1 pet. 1. 23. no life of grace therefore can bee , where this word hath not been ( i vnderstand of those that be of yeeres and capacitie ) to worke the knowledge of god and christ . not that euery knowledge of god is life eternal , for there is a knowledge of god which profits not , as may easily be proued . first , all they which beleeue god to bee such an essence , as may be expressed by any bodily likenes , or the similitude of any creature , know not god aright : for if we conceiue god to be like any thing that may be imagined , we fancy to our selues an idol : we are to conceiue of god by way of negation , and to abstract him from all similitudes , esay 46. 5 , 9. therefore papists , and all other , which conceiue of god in a carnall and grosse manner , know not god aright , & so gaine little benefit by their knowledge of him . secondly , they , that beleeue not god to bee the chiefe good , and the only thing to be desired , loued and feared , know him not aright . such as cannot say as did dauid of the lord , psal . 73. 25. whom haue i in heauen but thee ? i haue none in the earth to be desired in comparison with thee : receiue little benefit by their knowledge of god. therfore all mammonists and couetous persons , which prefer their riches before god ; all epicures and bacchanalls , which make their belly their god ; all voluptuous and sensuall persons , which make their pleasures and honors their god , know not god aright to their benefit and comfort . lastly , all that know not god in christ , receiue no benefit by their knowledge of god. to know god out of christ , is to know him to be a terrible and angry god , taking vengeance vpon vs , for our iniquities and transgressions . therefore if thou wouldest haue comfort by thy knowledge of god , behold him in christ , see his iustice satisfied , and his wrath appeased by that satisfaction and atonement which christ hath made for thee ( so trusting to him for saluation ) which knowledge , because almost euery one that liues within the pale of the church , seemes to haue , we are to vnderstand , that this knowledge , if it be meerely theoricall , will not saue vs ; for it may be in the temporary beleeuer and hypocrite : therefore vnlesse this knowledge be sanctified , it is no euidence of grace , it profits not . how then may wee bee assured , that our knowledge is sanctified & sauing ? by these effects : first , knowledge , if it be sanctified , is operatiue , it is a working knowledge , it is no idle knowledge , but reduced into practice , psal . 86. 11. teach me thy wayes , o lord , that i may walke in thy truth . grace teacheth a man to put his knowledge in practice . a gracious heart had rather doe , and not know , ( if it could bee ) than to know , and not to do : he desires to be taught , that he might walke , not that he might talke , as too many doe . hence dauid , psal . 119. 34. giue me vnderstanding , and i will keepe thy law , yea , i will keepe it with my whole heart . in saying he would keepe gods law , it shewes he was no temporizer in religion , which turns with the wind , and runnes with the times ; and adding with his whole heart , he shewes himselfe to be no hypocrite , who is hollow , not sincere in his profession . knowledge , if sanctified , helpes forward our obedience , resteth not in speculation , but proceeds vnto practice . temporizers and hypocrites seeke after knowledge , rather to informe their iudgement , than reforme their liues ; rather to teach others , than to teach themselues . this knowledge will not saue , but deceiue vs , iam. 1. 22 , 23 , 24. that is the good and honest heart , who hauing receiued the word , keeps it , and brings forth fruit , luk. 8. 15. the word is a sanctifying , a fruitfull word where grace is . the knowledge of gracelesse persons is a barren knowledge , they know , but do not ; and this kinde of knowledge is no better than ignorance in gods account , 1 ioh. 2. 4 , 5. hee that saith i know him , and keepeth not his commandements , is a lyer , and the truth is not in him : by keeping his word , we know we are in him . hence it is , that in the first of sam. 2. 12. the sonnes of eli were said to be wicked men , and knew not the lord. how could this bee ? eli the priest and iudge , his children , those that attended vpon the altar , and receiued the offerings , and yet knew not the lord ? no , their liues being vicious , and themselues prophane , they did not expresse in their carriage any feare of god , they were as those that knew not the lord. such as professe they know , if they be disobedient , and to good workes reprobate , are ( for all their knowledge ) abominable ; where knowledge abides in the braine or lip , and neuer comes so low as the heart and hand , this knowledge makes way to conuiction and deeper condemnation . secondly , sauing knowledge is a transforming knowledge , such a knowledge as doth cast a man into another fashion , it moulds him according vnto the word , 2 cor. 3. 18. we behold as in a mirrour , the glory of the lord with open face , and are changed into the same image , from glory to glory . whereas knowledge vnsanctified leaues a person as it found him , vnlesse peraduenture he be growne worse by his knowledge . the knowledge of gracelesse persons wanteth both metall and making : if it transformes them not , they haue but a forme of knowledge , as rom 2. 20. now what difference there is betwixt the thing it selfe , and a forme of it , a liuing man and his picture , it will be needlesse for me to relate vnto you : the same , in a sort , is betwixt a formall and a sanctified knowledge : the former neuer moues the heart to god , nor yet remoues it from euil : the latter both purifieth the heart , and rectifieth the life . thirdly , sauing knowledge vents it selfe for the honour and glory of god , and the good of others . a gracious heart so opens his lips , as his mouth may shew forth the praises of god , psal . 51. 15. so also he desires that his lips may feed many , prou. 10. 21. hee talkes to edifie ; for grace is communicatiue as well as operatiue , like to that oyntment of spikenard wherewith mary anointed iesvs , which filled the whole house with the sauour thereof , ioh. 12. 3. where grace is in the heart , the lips are oft dropping of some heauenly counsell , comfort and instructions , such as may tend to the inlargement of christs kingdome : whereas gracelesse persons seeke to set vp themselues by their knowledge ; it may be they know much of god and christ , but know little for god & christ . how few poore soules haue beene brought home to christ , by the great knowledge of many who haue a great name and fame of learning and profoundnesse ? how many be there who striue for honours and preferment , and had rather bee accounted great artists , than faithful labourers in the lords vineyard , improuing their talents to gods glory , & the good and saluation of those poore soules that are committed to their care & charge ? the locusts of rome will rise vp in iudgement against all such vnprofitable seruants : for they compasse sea & land to make a proselyte ; they studie and labour night and day to aduance & increase the kingdome of antichrist : but these are so wedded to their ease , and to their lusts , that they haue no heart to take any pains for the lord christ . fourthly and lastly , if thy knowledge be sanctified , it is a growing knowledge . the more thou knowest , the more thou desirest to adde to that which thou hast . as a new borne babe thou desirest the sincere milke of the word , that thou mayest grow in it , 1 pet. 2. 2. this growth i beleeue is not meant of the letter only and vnderstanding , but especially of the feeling and power of the word , euery day finding more comfort , and tasting more sweetnesse in the same . so that the word , as ier. 15. 16. is the ioy and reioycing of thine heart : it is sweeter to thy taste , than the honey or the honey-comb , psal . 19. 10. and more esteemed then thine appointed food , ioh. 23. 12. thus if thy knowledge be sanctified , it groweth in thee , and thou growest into it . and this growth ariseth from two properties in a gracious heart . first , hee receiueth the word in thesi , in the generall , and then he applyeth it to himselfe in hypothesi , in the particular . first , a gracious heart puts his hand and seale vnto euery diuine truth , beleeuing and embracing all those truths he meets withal , whether they be threatnings , promises , or precepts , as cornelius and his company said , we are here present before god , to heare all things that are commanded of god , act. 10. 33. receiuing the word , as did those noble bereans with all readinesse , act. 17. 11. this shews the soundnesse of his spirituall constitution , and the goodnesse of his heart ; for as it is in nature , a sound constitution feeds heartily vpon any good creature prouided for him , refuseth nothing that is mans meat , wholesome and good ; whereas a bad stomacke will pingle , and picke here a bit and there a bit , taking little or or no cōtent in any meats , but those that are daintily cooked , or curiously dressed ; euen so it fareth with a naughty heart ; vnlesse the word be neatly handled , spiced with humane oratory , and set out with the enticing speech of mās wisdome , it sauours not to his carnall pallat , he findes no more rellish in it , than in the white of an egge . again , a gracious heart makes a particular application of the word , as spoken and belonging vnto him ; that part of the word which doth most neerely cōcerne him , he laies surest hold of , and will not part withall . grace will teach a man to welcome & make much of that word which makes most against his sin ; and likes that preaching best , which doth best discouer the secrets of his heart , and most liuely set out the filthinesse of his corruptions : whereas a naughtie heart swells against that word ; which closeth with his bosome sinnes , he brookes not the word , because ( as the pharisees said ) it puts him to rebuke . now then to make vse of this point . is it so , that sanctified knowledge is a sure euidēce of true grace ? this then may speake heauily , first to the heart of all ignorant persons ; they must know that their condition is dangerous , deadly , damnable , because gracelesse , and it is gracelesse , because they are ignorant , wanting sauing knowledge . an ignorant heart must needs bee a naughty heart , because without knowledge the minde cannot be good , prou. 19. 2. what goodnesse can possibly be where gods spirit is not ? ignorance doth manifest the want of the spirit : for , the spirit is giuen vnto vs , that we might know the things that are giuen to vs of god , as 1 cor. 2. 12. therefore , when any know not the things of god , needfull to bee knowne , it is euident that they want the spirit of god. and yet how hardly can this be beaten into an ignorant head ? they will not beleeue they want grace , or that the deuill hath them in his snare , or that they are taken captiue by him at his will ; yet thus they are , vntill they bee brought to repentance , that they may know the truth , 2 tim. 2. 25 , 26. o the lamentable condition of ignorant persons , especially such as are folded vp in the mantle of their own conceitednesse ! for many of these , though they bee ignorant of the truth , yet the father of lyes , their lord & master , hath taught them to cauill against the word , and to lay downe execuses for themselues , that they are not booke-learned , that they haue no leasure , or that they haue a good heart , though they cannot talke as many doe , that so he may with-hold from them the truth in vnrighteousnesse . o the heauie doome that belongs to those that haue eyes and see not , eares but heare not , harts and vnderstand not , that they might conuert & be healed ! esay 6. 10. this is the condemnation , that light is come amongst them , and they loue darknesse rather than light , ioh. 3. 19. the lord iesus shall shew himselfe from heauen with his mighty angels , in flaming fire , rendring vengeance to ignorant persons , 2 thess . 1. 7 , 8. for as hell is appointed to be the habitation of the wicked , so this is the place of him that knoweth not god , iob 18. 21. mee thinkes then this should set vp the price and worth of knowledge , set an edge vpon our appetite , and make vs call after knowledge , and cry for vnderstanding : to seeke her as siluer , and search for her as for treasures , as prou. 2. 3 , 4. o the paines that men take , the dangers they vndergoe in the mines to digge out , and fetch forth siluer and treasure out of the earth ; vvhich vvhen they haue gotten , they haue got iust nothing , if we will credit salomon , nothing in comparison of knowledge . for riches auaile not in the day of wrath , prou. 11. 4. neither siluer nor gold shall be able to deliuer in the euill day , zeph ▪ 1. 18. whereas , if wisdome entreth into thy heart , and knowledge delighteth thy soule , then shall counsell preserue thee , and vnderstanding shall keepe thee , and deliuer thee from the euill way , prou. 2. 10 , 11 , 12. therefore , aboue all gettings , get knowledge , aboue all increasings , grow in knowledge , 2 pet. 3. 18. therefore make we triall of our knowledge whether it be rightly qualified ; what vse thou makest of thy knowledge , and whether thou doest improue it to gods glory , others benefit , and thine owne saluation . if thy knowledge a be barren and gracelesse knowledge ; woe worth the time that euer thou knewest , for in some sort it may be applied to thee , which the preacher speaks eccle. 1. 18. he that increaseth knowledge , increaseth sorrow . for thou shalt be beaten with many stripes , luke 12. 47. consider therefore what life and power is in thy knowledge . many abound in knowledge , but their knowledge is so weak and feeble , that it is vnable to withstand any corruption , or to keepe vnder any one sinne , in them . it is said of the thessalonians , that the gospell was vnto them not in word onely , but in power , 1 thess . 1. 5. would you know what is meant by power ? euen that force wherwith god doth open the hearts of his elect to beleeue , and that strength of the word wherby they are regenerate , and made new creatures . hath thy knowledge manifested any such vertue , and power in thee ? then it is a sauing and sanctified knowledge ; else but a weak and vnprofitable knowledge . therefore that for time to come thou mayest haue thy knowledge more powerfull to subdue thy corruptions , obserue these few directions following . first , consider with thy selfe wherefore god hath endued thee with knowledge ; euen to make thee to differ from others , in thy life and practice , and that thou shouldest bee a light vnto others , phil. 2. 15 , 16. that yee may bee blamelesse and pure , and the sonnes of god without rebuke in the middest of a naughtie and crooked nation , amongst whom yee shine as lights in the world , holding forth the word of life . thy knowledge should make thee a light . thrue light retaines its light in whatsoeuer darknesse it shines ; so thy knowledge , if it be sanctified , will teach thee to gouerne thy selfe , to looke to thine owne feet , and to direct thine owne wayes ; and if it fall out that thou beest cast amongst the children of darknesse , yet their darknesse shall not be able to extinguish and put out thy light , that is , make thee goe or doe against thy knowledge , but thy light will bee able to discouer their darknesse , & to guide and direct thee . againe , true light , as it hath light in it selfe , and retaines that light , not extinguished by others darknesse , so doth it communicate light to others ; whersoeuer it shines , others do or may partake of it , receiuing benefit by it , and comfort from it . so thy knowledge , if it bee sanctified , will tend and bend it selfe to the edifying of others . for the manifestation of the spirit is giuen to euery man to profit withal , 1 cor. 12. 7. euery good disposer of the grace of god , as he hath receiued the gift , will minister the same to others , 1 pet. 4. 10. looke to it therefore , thou hast much to answer for , who hast receiued much knowledge , and certainly , if thou doest not good with thy knowledge , thou wilt doe harme with it : thy sin will be exemplary , thou wilt draw on others vnto euill , they taking heart and being emboldned by thine example , as appeares , 1 cor. 8. 10 , 11. now how will thy knowledge doe good to others , if it doth thy selfe none ? as it doth not if sin be as powerfull in thee , as if thou haddest no knowledge . secondly , thou must side with thy knowledge against thy corruptions : what good will a sword doe to any man , if he take it not into his hand , & put strength vnto it ? help thy knowledge to fight against thy corruptions : take part with thy knowledge against thy lusts which fight against thy soule , 1. pet. 2. 11. thy lusts are too strong of themselues , adde not thou more strength vnto them , by yeelding vnto them . when thy knowledge telleth thee that these and these things must not be , ioyne issue with thy knowledge , and say as ioseph did , how can i doe this euill , and sinne against god , gen. 39. 9. i tell thee , it is a grieuous euill to sin against knowledge , when a mans knowledge within cryes out to the contrary : this will make bloudy wounds , and strike deepe gashes one day into thy conscience . in the mean time thou art in a fearefull condition , if thou allowest thy selfe in the practice of any one sinne , condemned by thy knowledge ; for thou lyest open vnto any kind of impiety , yea to any error , euen vnto popery ; for that person which denyeth the power of godlinesse , will easily be brought to forsake the profession thereof : if one sinne loued and delighted in , be enough to pull a man from god to the deuill , yea , into hell , may it not then pull a man into popery ? a wicked gracelesse person is a fit piece of stuffe to make a papist of . he that will not bee perswaded , nor brought to leaue his sinne for the truth sake , will easily be perswaded to leaue the truth for his sinnes sake . how much better had it been for such a one neuer to haue known the way of righteousnesse , than to turne away from that holy commandement giuen vnto him ? 2 pet. 2. 21. thirdly , be instant and earnest with the lord in prayer , that he would manifest his power in thy weaknesse , that he by his holy spirit would conuey some life and power into thy knowledge , that by the practice therof thou maist manifest the life of thy knowledge in al obedience and good conscience . to this purpose dauid makes many petitions to the lord , psal . 119. 88. quicken me according to thy louing kindnesse , so shall i keep the testimony of thy mouth . the scribes and pharisees knew the letter of the law , and were perfect in the scriptures , but the lord by his spirit had not taught them , and therfore there was no spirituall life nor power in their knowledge . howsoeuer they boasted of their knowledge , and thought scorne to be taught of others , yet their knowledge being but a dead knowledge , did increase their iudgement ; as appeares by those words of christ , ioh. 9. 41. if yee were blind , ye should not haue sinne , but now yee say , we see , therefore your sinne remaineth . a second euidence of grace . the next euidence of grace is faith , which followeth knowledge , as the frame doth the foundation ; for vntil such time as the minde be inlightned with the truth , no man can beleeue . there must be knowledge , or else there can be no faith : wee haue knowne and beleeued , saith iohn . no man can beleeue in christ without the knowledge of him ; for how shall they beleeue in him , of whom they haue not heard ? rom. 10. 14. faith must needs be an euidence of grace , because it is a speciall and a principal part and member therof : not the fountaine of all other graces ( as some doe hold ) nor the root , out of which all fruits of sanctitie doe spring . for the soule must first be endued with the life of grace before it can beleeue , vnlesse we wil say , that faith may be in a gracelesse heart : which cannot bee , because being regenerate and sanctified by the spirit , we come to beleeue , and to rest vpon the promise for the remission of sinnes , and saluation by iesus christ . saint paul calls faith a fruit of the spirit , by whom we are sanctified , therefore it cannot be the efficient cause of our sanctification . it is true that paul hath a passage tending that way , act. 26. 18. that they may receiue forgiuenesse of sinnes , and inheritance among them that are sanctified by faith ; but by the word sanctified we are to vnderstand the fruit , not the grace of sanctification : we are dead in sinnes , vntill such time as wee come to be quickned by the spirit , ioh. 6. 3. it is the spirit which infuseth all diuine qualities into the soule . the apostle calleth them the fruits of the spirit , gal. 5. 22 , 23. amongst which fruits , faith is one of the principall , as that which puts a kinde of liuelihood into all other graces ; and therefore after a certaine manner may bee said to sanctifie vs : for according to the strength of faith , will be the power of other graces , hope , loue , &c. if faith be weak , hope and loue cannot be strong ; little faith , little hope , little loue ; no faith , no hope , no loue at all . so that faith must needs be a sound euidence of grace ; for vntill such time as the heart bee purified , and washed in the lauer of regeneration , it is either atheisticall to depraue the word of god , by doubting of diuine truths , if not denying thē ; or else it is sophisticall to peruert and wrest the word , so as oft-times bloud commeth out of it to choak & strangle gods people , in stead of milke to feed and nourish them . but if the heart be once sanctified by the spirit , then is faith wrought in vs , which doth further , and more effectually cleanse and purifie vs through the word , ioh. 15. 3. now because as in the former euidence of grace , so in this also many a man and woman is mistaken , the heart being so infinitely deceitfull ; it will bee no lost labour to examine the truth of our faith . for you must know that it is possible for a wicked and gracelesse person to beleeue that christ died for him ; yea to die in a strong perswasiō of gods loue and fauour , and so of his owne saluation . hath not experience taught vs thus much ? who so confident , who so full of faith ( if you will beleeue them ) as many vile wretches and gracelesse persons ? they wonder what people mean to doubt of gods loue , for their part they neuer , as yet , called it into question . they thanke god they haue euer had as strong a faith as the best , & so they hope to continue . this is euident by examples in the scripture . the lord by the prophet ieremie speaks to the wicked iews , which had polluted the land with their whoredomes and malice , which had a vvhores fore-head , and would not bee ashamed , saying , did'st thou not still crie vnto mee , thou art my father , and the guide of my youth ? so in mica 3. 11. the lord speaking of corrupt iudges , of mercenary priests & merchandizing prophets , which set the word to sale , and prophecie for money , saith , that yet will they leane vpon the lord and say , is not the lord among vs ? no euill can come vpon vs. by which it appeares , that wicked and gracelesse people may bee confident of gods fauour . how then may wee distinguish the faith of gods children , from the presumption of vnbeleeuers ? there lyes a great difference betwixt them . the first difference is in the ground , out of which true faith springs , or the meanes by vvhich it is wrought in beleeuers . true faith is wrought in all gods children by the ministery of the word , as rom. 10. 17. first , the law conuincing vs , discouering vnto vs our sins , rom. 7. 7. shewing vs both the nature & the danger of them , and our misery into which sinne hath plunged vs ; and not onely so , but an vtter impossibility of our selues , either to satisfie the iustice of god for the least transgression , or to bee freed from that wrath & vengeance which hangs ouer our head , by reason of our sins . the consideration whereof terrifying and afflicting a poore sinner , makes him to cry out as the iews did , act. 2. 37. what shall i doe ? then commeth in the gospell , the word of comfort , and the message of reconciliation , which discouers and prescribes a remedie , whereby a poore sinner may be brought into fauour with god , and accepted with him ; come out of the snares of the deuill , and be freed from the curse and malediction of the law ; and that is , by receiuing of the lord christ , in whom all the promises of god are yea and amen . and by whom wee haue redemption through his bloud , euen the forgiuenesse of sins , ephes . 1. 7. whereupon he begins to hunger and thirst after christ , seeing , and knowing no other way , no other meanes whereby he may be saued , or haue his spirituall wants supplied . as the prodigall saw no meanes of comfort , but starue he must , vnlesse hee get home againe , and bee receiued into his fathers family ; so the poore sinner knowes his soule will famish , if he get not into christ ; and therefore hee labours to bee made one with christ ; his soule hungers and thirsts after nothing so much as christ : all the world is dung vnto him in comparison of christ . oh that he may be found in christ : to liue or die , christ is all in all vnto him ; hee layes hold vpon his righteousnesse , and shrowds himselfe for comfort vnder his wings : and as ioab laid hold vpon the horns of the altar , saying , i will die heere , 1 king. 2. 30. so the poore beleeuer layes hold vpon the lord christ , resteth onely vpon christ , and if he perish , he will perish at the feet of christ ; whereas the faith of vnbeleeuers and hypocrites ariseth either out of their education , common illumination , or from some vaine perswasion of some good in themselues , for which they are perswaded god loues them , or else hee would neuer haue bestowed so much vpon them , haue done these or these things for them . so that their faith is no other than a faithlesse cōfidence , a vaine presumption , or some satanicall illusion , neuer wrought in them by the lord christ , the author and finisher of our faith , heb. 12. 2. by the ministry of his word . for they were neuer throughly hūbled , or if they were , it was but for a while , a little sermon-sicke , their consciences wambling , while the word was deliuered vnto them , and no longer ; if this mans faith had bin begun , or hee begotten again of the word of god ; as a new borne babe hee would more and more desire it , that hee might grow thereby , 1 pet. 2. 2. for wee are nourished with that , by which wee are begotten : but he finds no sweetnesse , takes no true content in the word , any further than he is sensible of some art or some noueltie in the same , which doth affect and delight him . tell mee then ( thou that boastest or presumest so much of thy faith ) how thou diddest attaine vnto it , when it was first wrought in thee ; which if thou canst not , thou hast iust cause to fear , thy faith is but thy fancie . heere a question will fall in very fit to be answered , and that is , whether euery one that beleeueth can tell when or how faith was wrought in him ? this scruple and scrutiny hath troubled many a deare childe of god , who hath been ready to questiō the truth of their faith , because they cannot precisely lay downe the time when , or the meanes how faith was wrought in thē . for their education and bringing vp was alwayes godly and religious ; from their child-hood they haue entertained the word of god ; they haue alwayes borne a good will to godlinesse , and loued the professours of the truth ; alwaies approued of the best things , and therefore question the truth of faith and grace in them . for the cōfort of such , let me first of all tel them , that if all were not well , twenty to one the deuil would not be so busie with them , to perplex & trouble them with these pious feares & holy doubtings . we seldome heare or reade of any but the lords people , that haue these troubles , or that put these doubts & questions . but for the satisfying of thy scruple ; consider first what christ said to nicodemus , ioh. 3. 8. the wind bloweth where it listeth , &c. the meaning of which words , is to teach vs that the operations of grace are sometimes , as it were , hid from the regenerate themselues , neither knowing the time when they first began to work , nor whēce they sprung , nor to what measure they will grow . therefore though thou canst not tell by what meanes , or at what time the spirit of god commeth into thine heart , or how at first , its quickning and sanctifying presence gaue spirituall life vnto thy soule : yet blessed and happie is thy cōdition , if thou now findest faith to bee wrought in thee , which thou mayest be assured of , if thou findest thy soule enlightned with the sauing knowledge and vnderstanding of the truth , if thou hast been abased and humbled vnder the hand of god , in the sight and sense of thy vnworthinesse , and if thou prizest christ aboue all the world , labouring to winne him , and desiring to be found in him , not hauing thine owne righteousnesse , but that which is through the faith of christ , euen the righteousnesse which is of god through faith , phil. 3. 9 , 10. but if thou findest not these to bee in thee , then thou mayest well question the truth of thy faith . a second difference lies in the fruits and effects of faith : where grace is , faith workes by loue , gal. 5. 6. a heart knowing and beleeuing what the lord hath done for it , cannot but loue much , luke 7. 47. being so dearely beloued . and this loue of god workes the heart to a hatred of all things displeasing vnto god , psal . 97. 10. and to a practice of that which he requireth , psal . 26. 3. thy louing kindnesse is before mine eyes , therefore haue i walked in thy truth . wheras the faith of the vnregenerate works no change in him , makes him no better than hee was , vnlesse it bee in shew and appearance . confidence of gods loue emboldens him to wickednesse , and makes him to sin more and more , as ier. 3. 4 , 5. rather then abate sin in him . certainly , if euer the lord speake peace to thy soule through christ , hee will so inflame thine heart with the loue of his truth , his image , his ordinances , that these will so take vp thy heart , that thou shalt not turne againe vnto euill , psal . 85. 8. thirdly and lastly , faith in the regenerate makes the heart to stoope to christs scepter , to heare his voice and follow him . it is faith which apprehēds the authority and soueraigntie which christ hath ouer vs ; and approues of the holines & goodnes of his cōmandements , & so inclines the heart vnto a willing and cheerefull obedience . whereas the hypocrites faith doth embolden him vnto liberty , it makes him loose and licentious , laying all vpon christ back , saying , christ dyed for vs , his bloud shall cleanse vs , &c. let the ministers of christ say what they can , threaten what they wil , they are resolued to hold on , they will not shift one foot , nor stir any further than they list . let iudgements bee threatned against them , threatned folke ( they say ) liue long ; they can laugh in their sleeues at the zeale of gods seruants ; no more moued , or remoued with a sermon , than with the wagging of a straw . oh take heed therefore , that thou beest not deceiued in the truth of thy faith : thou mayest haue a great deale of carnall confidence , and bold presumption , and yet not one dram of true sauing faith . take heed , brethren , lest at any time there be in any of you an euil heart , and vnfaithfull , to depart away from the liuing god. do not thinke that thy comming to church , thy hearing of christ preached , and receiuing of the sacraments , are infallible euidences of true faith ; for many thousands who take vp their religion vpō trust , and take themselues to be sound beleeuers , haue their hearts fraught with vnbeliefe , their faith being no better , nay , scarce so good as the faith of deuils , for they tremble at the power & displeasure of the lord , whereas these are not once touched , nor any thing affected therewith . and this shall suffice to haue spoken of faith , the second euidence of true grace . a third euidence of grace . now i come to the third euidence of true grace , and that is the subduing of our lusts , and the conquering of our corruptions . this is meant by those words of paul , i beat downe my body , and bring it into subiection . by body the apostle doth mean the old mā , sin & corruptiō , which doth lust against the spirit . all such as are truly regenerate , by the quickning power of the spirit , are sanctified ( as was said before ) in all the faculties of their soules , & members of their bodies : not only inlightned in their iudgements to dislike that which is euill , but their hearts also are set against it . they know that all fleshly lusts doe fight against their soules , and therefore they maintaine open warre with them , and will not yeeld any voluntary obedience or subiection vnto them . grace cānot stād with the regiment of sin . for as paul saith , sinne shall not haue dominion ouer you , for yee are not vnder the law , but vnder grace . howsoeuer the lord ( to checke the security , presumption , pride , selfe-conceitednesse , & vnthankfulnesse of his children ) may for a while leaue them vnto themselues , and with-draw ( as it were ) the powerfull presence of his grace , wherby corruption may bustle , swell , yea and breake forth also ; yet by the power of grace , they shall bee brought againe to mislike , and condemn themselues for those euils wherewith they haue beene ouer-taken , and crie out with paul , o wretched man that i am , who shall deliuer me from the body of this death ! therefore the anabaptists and others are foully mistaken , who hold that after the work of grace is once truly wrought in a man , sinne hath no being in him that is regenerate : for you must know that in euery one that is regenerate , there is flesh as well as the spirit : in euery faculty there is grace inclining the heart to goodnes ; and there is corruption like a back-byas , drawing it the contrary way . for grace and corruptiō in euery regenerate person ( as iacob and esau did striue in rebeccaes womb ) are euermore strugling and striuing one with the other : yea , there is a cōtinuall war betwixt them , as was between the house of dauid and the house of saul ; but as the house of dauid waxed stronger , and the house of saul weaker : so fares it betweene grace & corruptiō ; the flesh may striue , but the spirit ouercomes : for by vertue of habituall grace infused , the will is so sanctified , the affections are so rectified , the heart is so purified , as the whole man resignes vp himselfe to be at gods seruice , imbraceth a holy and a heauenly life , as the only true comfort and sound happinesse , and desires and resolues so to hold on , euen vnto the end . therefore they are grossely deceiued , who hold that after the work of grace is wrought in the heart of gods children , the will hangs like a beame vpon the ballance , equally inclining to one hand as well as to the other : a foggie and a mistie errour contrary to the current of the scriptures , which teach vs that a regenerate person labours to keepe a good conscience in all things ; desiring to liue honestly , as heb. 13. 18. that person in whom the work of grace is wrought , desires and endeuours to be euermore furnished with the panoply , the compleat armour of god , that so he may stand fast , resist the deuil , & be able to quench all the fiery darts of the wicked : the strength and bent of his wil and affections are for god and goodnesse ; he chuseth holinesse with a full purpose and resolution to walke in it ; he turnes from his former euils with a detestation of them , he leaues them with a resolution neuer to take them vp againe . as ephraim said , hos . 14. 8. what haue i to doe any more with idols ? so saith he of his old courses and companions , away from mee , and as christ to peter , get thee behinde me , thou art an offence vnto me , matth. 16. 23. he daily prayes , and cries earnestly to god for strength against corruption , and wisheth , o that my wayes were so directed to keep thy statues continually ! psa . 119. 5. he is not for god to day , and the deuill to morrow , he is no morning saint , and euening deuill : but desires and endeuours to walke before the lord in all pleasing , and to serue him in holinesse and righteousnesse all the daies of his life . well then , if the case so standeth , consider with thy selfe , what combate thou doest daily maintaine against thy corruptions . doest thou delight in the law of god , concerning the inner man ? as rom. 7. 22. though thou seest another law in thy members rebelling against the law of thy minde . are thy failings matter of daily humiliation vnto thy soule ? dost thou finde and feele that nothing vnder the sun doth more sting and pierce thy heart , than to be at any time ouertaken with passions , or carried away with the swinge of any corruptions , against thy godly purpose and holy resolutions ? why then , cheere vp thy drooping spirits ; the lord by the power of his grace hath takē possessiō of thee : for nothing but grace is able to keepe the loue of sin out of the heart , though peraduenture ( as was touched in the beginning ) some other thing may for a while keepe it out of thy hand : ciuility and hypocrisie may a little snib sin , or bid it for a while to stand aside and giue way to better things , but it is only grace that strikes this goliah dead , and takes off his head . it is only grace which cures a soule-sick sinner of those diseases , which by sinne hee hath contracted vnto himselfe ; as only iordan , aboue al other waters , could heale naaman of his leprosie . now lest any one should bring himselfe into a fooles paradise , and please himselfe with an opinion of his owne goodnesse , because of the abating of some sinne , or the laying downe of some base carriage , which formerly hee had taken vp : let him know that there is a maine difference between the forsaking of sin , in & through the strength of grace , and any other by-respect whatsoeuer . corruption is kept vnder in a gracious heart , meerely in loue to god , and hatred of sinne , as hosea speakes of those that shall bee conuerted vnto god , they shall feare the lord and his goodnesse , hos . 3. 5. though naturally thou mayest loue this or that sinne more than ordinary , yet grace will helpe thee to abhor and loath it : a better euidence of grace cannot be , then when the heart is set against its old loue ; for it must needs be a supernaturall power , and the worke of grace , which moues any to dislike and loath that euill which naturally he loues . whereas in the hypocrite sinne is somtime forsaken , because sinne hath left him , he hath no meanes of committing it ; or else he forbeares sin , as many a fearful dog doth meat in the platter , because of the whippe or cudgell that is held ouer him : so the hypocrite loues his credit , loues his purse , loues his skin , it may may bee ; and therfore , lest the committing of some sin , which hee lingers after , should make a flaw , or a hole or rent in him , hee forbeares the committing of it . examine thy heart therefore in this particular , what mooues thee to forbeare thy sin ? what is the ground of that diuorce vvhich seemes to be betwixt thee and thine old louer ? if any thing in the world but grace , thou art in a bad condition , whatsoeuer is become of thy sinne . art thou one whose heart likes well of sinne , though thou canst not , or darest not commit it ? art thou one , who when thou art conuinced of , or reproued for any failings , thy heart riseth against the rebuke , though for thy credit or profit sake thou seemest to welcome , & thankfully to entertaine that reproofe ? i tel thee , thou art in a dangerous condition : thou hast but weake and slender euidence of grace , if any at all . for where true grace is , there ( howsoeuer , ( as was said before ) for a time in a passion or tentation , corruption may preuaile ) will be a welcomming of the meanes , and helpes that may keepe vs from falling into sin , as appeares in dauid , who blessed the lord and abigail , for the good coūsel which she gaue him ; there also the heart will bleed , & the tongue will freely against it selfe acknowledge the foulenesse of those sins he hath committed . know moreouer , that the nature of grace is to strike at all sinne , great and small , whether more or lesse profitable & pleasing , as psal . 119. 104. therefore i hate all the wayes of falshood . a gracious heart is set for the glory of god in all things , in all places , at all times : he labours to shun all things displeasing to god , or grieuous to his spirit , makes conscience not only of open , but secret sinnes , not onely of grosse and foule , but of the least euils , not onely murder , but heart-burning or enuie , not only of blasphemie and periury , foule-mouthed sins , but of those that seeme more faire , as faith and troth , &c. so that as some physicians haue their catholicon for the purging out of euery peccant humour : so grace is a catholike expeller & purger of all knowne sinnes , whereas hypocrites and double-minded men represse sinne but in part , and that very partially too ; not out of any hatred they beare to sinne , but because of some euill consequent which waits vpon sin . he keepes one sinne or other close , one hole in his heart for some base lust or other , one dalila or darling sinne he hath , from which he will not be diuorced , as if god and men must giue him leaue in some thing to take his libertie ; hee hath one sin which al the world shall not bring him out of loue withall , much lesse to leaue , and to forsake it . but let al such know , that god will none of their patcht holinesse and piece-meale reformation ; as good neuer a whit , as neuer the better . all such will one day bee confounded , vvhich haue not a respect vnto all gods commandements , psal . 119. 6. a fourth euidence of grace . a fourth euidence of grace , is obedience vnto the wil of god. the lord by his prophet tells vs , that those which are taken into couenāt with him , shall haue his spirit put into them , and he will cause them to walk in his statutes , to keepe his iudgements , and doe them . hence it is that the apostle sayes , wee are elect through sanctification of the spirit vnto obedience , 1 pet. 1. 2. vnfained obedience vnto the wil of god , is the character of a gracious heart , for vntill such time as grace hath seasoned & sanctified the heart , little or no obedience will appeare in the life and conuersation . heartie obedience doth distinguish a sound heart from an hypocrite . to abound in knowledge , to haue a forme of godlinesse , to be forward in the outward professiō of the truth , & to partake of the sacraments , make no essentiall difference betwixt a gracious and a gracelesse heart : to obey frō the heart that forme of doctrine which is deliuered , is a sure marke to distinguish the one from the other : not the hearers of the law are iust before god , but the doers of the law shall bee iustified , rom. 2. 13. it is not lord , lord , the naked performance of holy duties , which will bring vs vnto heauen ; it is obedience , the doing of the will of my father ( sayes christ ) which is in heauen , matth. 7. 21. bee ye doers therfore of the word , not hearers onely , deceiuing your selues , iam. 1. 22. all knowledge ( as hath beene said before ) without obedience , is in gods esteeme no better than ignorance : he that saith , i know him , & keepeth not his commandements , is a lyer , and the truth is not in him , 1 iohn 2. 4. grace teacheth a man to reduce his knowledge into practice : for by the power and strength of grace the will of man is made willing to obey god in all things , so that it wil be our meat and drinke to doe the will of our heauenly father . here some will be ready to cry out , and say , that by this doctrine wee destroy the liberty of mās will , and turne it into a meere necessity . but they speak they know not what . for when we affirme that by the power of grace mans wil becomes willing to obey , this is not to take away or destroy , but rather to rectifie the liberty of our will , which consists not in an vnstable changeablenesse to bend euery way , but in a settled and firme resolutiō in al things to doe that which god requireth . when the will by the power of grace doth pitch vpon gods wil , adheres vnto it with a resolution not to swarue frō it , is the will then compelled , or the libertie thereof violated ? no wise man dares so say , i suppose . when dauid said , i will keepe thy statutes , psal . 119. 8. and againe , i will delight in thy word , vers . 16. and againe , i haue chosen the way of thy truth , ver . 30. and againe , i will run the way of thy commandements , when thou shalt enlarge my heart , vers . 32. was heere any violence , or compulsion offered vnto dauids will ? or was dauids will moued vnwillingly , when hee intreated the lord to knit his heart vnto him , that he might feare his name ? no , no : this desire and holy resolutiō of dauid proceeded from the truth of grace infused into his hart ; after which infusion , the will inclines it selfe most willingly and cheerefully , to obey the will of god. doe wee not pray daily , thy will be done on earth as it is in heauen ? those heauenly spirits obey willingly , cheerefully , constantly , hauing neither will nor power to disobey . how so ? are their wills manacled and fettered ? or is it a wrong vnto them , that they can doe no other ? surely no , for the power and strength of grace in them , will giue them no leaue to doe otherwise . this obeying and seruing god , is perfect liberty and freedome ; and it is the lord , by the worke of grace in our hearts , which must make vs thus free . now because an hypocrite wanting grace , may goe far in outward obedience , it will be very requisite to lay downe some differences betwixt that obedience which is performed by the powerfull worke of grace , and that which is done vpon outward & by-respects : for you must know that an hypocrite may goe far in outward obedience . did not cain offer sacrifice as well as abel ? did not ahab humble himselfe at the hearing of threatnings , as well as hezekiah ? in some particulars ahab out-stripped hezekiah , for he rent his cloaths , he fasted , and lay in sack-cloth , which acts of humiliation are not reported of hezekiah . did not iehu bestir himselfe in fulfilling the commandements of god ? did not iudas preach ? was not simon magus baptized ? did not ananias and saphira sell their possessions , and lay them downe at the apostles feet , act. 5. 1 , 2. and many other instances there may be brought , to proue how far hypocrites may wade in outward obedience : therefore outward obedience and conformity is no infallible euidence of true grace . wherein then lyeth the difference ? in these particulars . first , true grace aymes at the whole will of god , it teacheth a man to walke in all gods commandements . as it is said of zachary and elizabeth , luke 1. 6. they walked in all the commādements of god without reproofe . psa . 119. 5 , 6. o that my wayes were directed to keepe thy statutes , then should i not be confounded , when i haue respect vnto all thy commandements ! for he that is bound to one , is bound vnto all ; and he that offendeth in one , is guiltie of all , iam. 2. 10. whereas counterfeit grace picks and culls out heere and there , such precepts as stand with ease or profit . it will boast with saul , and say , i haue fulfilled all the commandements of god ; yet agag must liue , and the fattest of the cattell must be spared : wherupon samuel told him , that hee had not obeyed the voyce of the lord , 1 sam. 15. 19. for to say truth , he that wilfully and of purpose breakes any one of gods lawes , cannot bee said to keepe any of them , because he keeps them not of conscience ; for if hee made conscience of one , he would make conscience of all . if iehu his obedience and zeale had beene sound , it would haue beene manifested in the pulling downe of ieroboams calues , as well as ahabs baal ; but his suffering of the one discouered his obedience and zeale to bee vnsound , and counterfeit in the other . againe , a gracious heart labors to obey at all times , in all places , & in all company . hee will not for feare or flattery go against gods precepts . it is not profit , or pleasure , that shall draw him vnto euill , for he resolues and labours to doe righteousnesse at all times , psalm . 106. 3. gods commandements are not grieuous , but delightfull vnto him : and therefore as it is said of hezekiah , 2 king. 18. 6. he cleaues to the commandements of god , and departeth not from them . whereas the obedience of the hypocrite is like vnto ephraims , hosea 7. 8. as a cake on the hearth not turned , halfe baked . his goodnes is as the morning dew , quickly dryed vp ; for he sets not his delight on the almighty , iob. 27. 10. neither seeketh he to god at all times . but doe not the best of gods children sometimes halt in their obedience ? yes , for in many things we sin al , iam. 3. 2. grace is but imperfect in the best of gods children , and corruption in the vnregenerate part , keeps downe too often , & hinders the work of grace : not that corruption is of it selfe stronger than grace , if god will put to his strength : for this were to make god weaker than man , and the flesh stronger than the spirit ; but because if god at any time leaue vs to our selues , or neuer so little withdrawes the power of his spirit , we are more inclined to follow the sinfull motions of our corrupt flesh , than the holy and gracious inclinations of the spirit of god : for if adam in his innocencie , when he knew no euill , being left but a while vnto himselfe , and wanting the efficacious presence & assistance of gods grace , was so quickly , so easily drawne to sin ; much more the corrupted children of sinful parents , who are but in part sanctified , and haue too much affinity with sin , are easily brought to disobey god , if he help vs not with his spirit against the motions of sin , and back vs against all tentations and prouocations to disobedience . for you must know , that god is not alwayes alike present with his children , but in great wisdome withdraws from them sometimes that effectuall presence of his grace , which at other times he affords them , and that for these and some other causes . first of all , to shew vs our owne instability and weaknesse , how vnable we are of our selues to stand any longer than we are vpheld of him . if hee takes from vs his spirit , as sometimes he took the wheeles from pharaohs charrets , downe wee fall presently . how quickly did peter fal , being left vnto himselfe ? secondly , the lord doth this , to humble and abase vs , to cut our combes , and to coole our courage , who are ready to thinke too iollily of our selues , and to lift vp our selues aboue our brethren , as peter did , who tells christ that he would stick fast vnto him , though the rest of the apostles should flinch , and fall off from him ; but they stand , when he falls to his greater shame and deeper humiliation . thirdly , the lord doth this , to make vs the more watchfull ouer our selues : that we be not too bold or secure , & so through selfe-confidence and carnal presumption rush vpon occasions , and tentations vnto euill , as peter did , who would needs aduenture into the high priests hall , in confidence of his owne strength , where ( being left vnto himselfe ) he fell most shamefully and foully , aboue the rest of the apostles , who durst not be so foole-hardy , as to plunge themselues into danger , when they might keepe out . fourthly , the lord doth this , to bring them closer vnto him , by continuall & earnest prayer for the assistance of his grace , that he would stand by them , that he would not leaue them nor forsake thē . the child when it hath caught a fall , through selfe-confidence , or letting goe its hold of the mother , oh how it will cling to the mother , how fast it wil gripe her finger , lest being left vnto it selfe , it fall againe ! fifthly , the lord doth this , to worke in vs a tender-heartednesse , & compassionate feeling of our brothers frailty and weaknesse , that we do not beare our heads too highly ouer him , looke too bigly vpon him , if his foot hath slipt , and hee by occasion hath fallen into a sinne ; but that we labour to restore him , or set him in againe ( as the word imports , gal. 6. 1. ) with the spirit of meeknesse , considering our selues , being of the same metall and making ; who either haue or may in the like manner be tempted as our brother hath beene . sixthly and lastly , that so we may loue the lord the more for restoring of vs , and lifting vs vp when we were fallen . now the childe of god being for these or some such like other causes left vnto himselfe , and wanting the assistance of grace , to bring him well off from the tentation into which he was fallen ; listens to satans charme , stoops to his lure , vntil such time as the lord who hath formerly laid earnest for him , returnes againe with the gracious and powerfull presence of his spirit , vindicates his owne right , curbs and subdues the mutinous and rebellious lusts of the flesh , sets grace in its seat againe to direct and gouerne the whole man : and so the wil and affections set in tune , the childe of god falls againe to his former course of obedience . thirdly , a gracious heart obeyeth willingly and cheerfully , he yeelds a hartie obedience , rom. 6. 17. ye haue obeyed frō the heart . hee loues the lord with all his heart , with all his soule , with all his strength , as luk. 10. 27. there may be an vniuersall obedience ( i meane in outward shew and appearance ) and yet not a hearty and cheerefull obedience . a seruant may goe thorow-stitch with his worke , and doe all his task , and yet shucke and grumble , and wish his worke were lesse , or of some other kinde , or at some other time appointed him . so hypocrites may obey , but it is no heartie and cheerefull obedience , but a halting and vnwilling willingnesse ; if they could tell which way to saue their credit , cōpasse their ends , and come fairely off , they would leaue off to obey . whereas a gracious heart performes duties not by constraint , but willingly , and of a readie minde , 1 pet. 5. 2. he yeelds himselfe as a seruant to obey , rom. 6. 16. whatsoeuer good seruāts doe , they doe ( or at least should doe ) it cheerefully , coloss . 3. 13. without any mumbling or wording , or reasoning the case with their master ; which cheerfulnesse and willingnesse makes the work accepted , though there be many failings , 2 cor. 8. 12. if a willing minde , it is accepted according to that a man hath , &c. therefore seeing the lord calls for the heart , prou. 23. 26. and measures all obedience by the heart , for with god the minde is the man ; and it is not the outward action , but the inward intention of the heart which the lord looks vpon , let vs learne to deny our selues , and whatsoeuer we doe , to doe it heartily ; though troubles and crosses doe attend our obedience , to the vtmost of our power let vs endeuour to bring forth fruit with patience . a fourth difference lies in sincerity and singlenesse of heart . a good man obeyes for conscience sake , without any respect of any carnall & earthly ends , as dauid exhorted his son , 1 chron. 28. 9. salomon , know thou th●●●d of thy fathers , and serue him with a perfect heart and willing minde . it is said of dauid , 1 king. 3. 6. he walked before the lord in truth and vprightnesse . euery one that obeyes willingly and cheerfully , obeyes not sincerely . iehu was forward enough in fulfilling the cōmand of god , and rooting out ahabs posterity , but he aymed more at the settling the crowne vpon his owne head , & making sure work for his posterity after him , than the obeying of gods word . wheras a gracious heart hath his conuersation in simplicitie , not subtilty ; in godly purenesse , not dissembled and counterfeit sanctity , or fleshly wisdome . he walkes not in craftinesse , but approues himselfe to euery mans conscience in the sight of god , 2 cor. 4. 2. therefore to conclude this point , as we desire any sound euidence to our owne hearts of true grace , let our life be a life of obedience ; and that we may not be losers in the end by all our obedience , but gainers : looke ( i beseech you ) that your obedience bee rightly qualified ; let it be an intire and perfect obedience , make conscience of all good duties , and that at all times , and in all places , beware of displeasing god , to please man. beware of culling out here and there some good duties to serue thy turne withall : there must be no parting of stakes betwixt god and the deuill , betwixt christ & the world . a piece-meale obedience , is in gods esteeme no better , no other than disobedience , as appeares in sauls killing the amalekites , and sparing agag , and some of the cattell . to reforme some things , nay , to conforme in many things , and not in all , is no conformity at all , but deformity . what auailes it a man to bee a saint abroad , and a deuill at home ? to frequent the assembly of saints , and to fashion himselfe to the world ? to be strict in the duties of religion , & loose in the workes of morality , & outward righteousnesse ? or to walke in a tracke of ciuility , and to neglect , if not abandon the way of pietie ? as if holinesse and righteousnesse were two enemies , and could not accord and agree together ! againe , that which thou dost , do with al thy might , and ( to make al good ) last of al cast in the salt of sincerity to season al thy doings : doe nothing to bee seen of men ; for then thou losest thy reward vvith god , who loueth truth in the inward affections , psal . 51. 6. & passeth by all outward failings , where the heart is vpright before him ; sincerity being a grace which makes al obedience sauour vvell to the lords pallat . therefore that thou mayest be drawne to such a kinde of obedience , consider of these motiues . first , know that vntil thou findest thy heart inclined , and thy wil framed to this obedience , which i haue formerly spoken of , thou art no friend of christs ; yee are my friends ( saith christ ) if ye do whatsoeuer i command you . many can bee content to receiue good by christ , and to account him their iesus ; but few returne loue and duty vnto christ , by acknowledging him their lord , in keeping his word , obeying his wil , & doing whatsoeuer hee commandeth them . secondly , thou wantest ( as hath beene formerly proued ) sound euidence of thy regeneratiō ; for whom god reneweth , he sanctifieth throughout ; he fills him with the seeds of righteousnesse , so as his life is fruitful in obedience . thirdly , the richer thou art in obedience , the more bountiful wil the lord be in rewarding . he that gained fiue talents , had the rule ouer fiue cities : for euery one shall receiue according to his worke , rom. 2. 6. fourthly and lastly , this wil procure ( as you shal heare by and by ) outward prosperity ; it wil fetch in a rich portion of outward benefits and blessings , esay 1. 19. if yee be willing , and obey , yee shall eat the good things of the land. now then , to draw to a conclusion of this point ; seeing you haue heard of these euidences of true grace : let me in the bowels of the lord iesus beseech you , my brethren , to goe home to your own hearts , make there a diligent scrutiny and narrow search , whether you finde these euidences in your possession , or not . are the eyes of your vnderstanding enlightned with sauing knowledge ? is thy knowledge rightly qualified ? is it practicall , or is it meerely theorical ? is it a transforming knowledge moulding thee to the word ? is it such a knowledge as vents it selfe continually for the glory of god , and the good of others ? dost thou find thy heart , by beleeuing , knit vnto god through christ , louing him , and fearing him for his owne sake , as well as for his christs sake ? dost thou find the throat of thy corruption cut in thee , and thy sins bleeding to death , and gasping in thee ? is thy heart set against euery euil way , and thy soule delighted in the practice of that which is good ? doth thy heart stoope to gods word , and thou yeeld vp thy selfe to be at his command , and that willingly , cheerefully , and in singlenes of heart fearing god ? then blessed be the time that euer thou wert made acquainted with these high prerogatiues ; god hath done more for thee , than if ( wanting these ) he had put vpon thee all the honour , pompe , and glory of the world . but woe and alas , how few are there in whō these euidences are to bee found ! oh that such as want them , had but eyes to see their misery , and hearts to consider how full of vnconceiueable horror their consciences will one day be , when they come to bee awakend , & perceiue how they haue trifled away the day of grace , turned the grace of god into wantonnesse , receiued the grace of god in vaine , so as they haue no part in the inheritance either of grace , or of glory ! know and beleeue ( deare brethrē ) that things will not alwayes stand at this stay with you . a day is comming , wherein yee must lay down these earthly tabernacles of yours , & with them all your pleasures , profits and honours , when none of all these will stand you in any stead , or afford you any comfort , but will rather ( wanting grace to vse them aright ) increase your griefe & sorrow . a day will come , wherein ( if these euidences be not in thee ) thy conscience will not spare to tell thee to thy face , that ( wanting grace ) thou art a vessell of wrath , ordained and prepared for destruction . oh the troubles , sorrowes and feares , into which ( in that day ) thy poore soule will be plunged for want of grace ! oh what wouldest thou not then giue for one dram of grace ? how happy wouldest thou take thy self to be , if thou hadst but a little time to redeem , wherein thou mightest come to partake of the meanes of grace , which formerly thou hast slighted ouer , making no more account of them than of thine old shooes ? thou wilt then cease to wonder at gods faithful ministers so inueighing against the neglect of grace , and so vehemently pressing and vrging the necessitie thereof . thou wilt then say , that a little grace were more worth than all the world beside , and that they are only happy that doe partake of it . whereas the childe of god hauing tasted of gods goodnesse , and made partaker of his grace , is filled with vnconceiueable ioy & comfort , finding himselfe deliuered from the power of darkenesse , and translated into the kingdome of iesus christ . his conscience being purged frō dead works by the bloud of christ , & his heart purified by faith , he can looke death in the face , take him by the hand , and bid him welcome ; he can lye downe and rest in peace , and in full assurance ( or if any doubtings through satans malice do arise , in hope ) of eternall life through iesus christ . and this shall suffice to haue spoken of the euidences of true grace . i now come ( according to the method and order which in the beginning i propoūded ) to lay downe some grounds and reason , why grace is the best thing we can partake of . first , because it is the onely thing which giues content to the heart and minde of a christian , in euery estate and condition whatsoeuer god hath placed him . contentment is the thing which euery one aymes at , and desires in all his courses . why do men toile and moile in the world early and late , thorow thicke and thin , but to satisfie their minds in these outward riches ? why do people follow , and with vnwearied and vnlimited desires and affections , hunt after the honors and pleasures of this world , but to satisfie their desires , and ( as they suppose ) to giue themselues content ? but this is a meere imposture of our wicked heart , falsly thinking that our desires are satisfied with desiring , when as ( the truth is ) they are increased . why doe men and women deck and adorne ( as they thinke , whereas indeed they deforme ) their bodies with strange attire , with costly ornaments , but to giue themselues content , and to please their mindes ? for if you aske them a reason of their practice , they will tell you it is their pleasure so to doe . but they deceiue themselues , in looking for content in worldly things , or to be satisfied with thē , as appeares , esay 55. 2. wherefore doe you spend money for that which is not bread ? and labour for that which satisfieth not ? is it possible that vanity , and vexation of spirit , should giue content to the heart of man ? all things vnder the sunne are no better , no other than vanity , if wee will beleeue the preacher , eccles . 1. 14. onely grace is that liuing water , or water of life , of which whosoeuer drinkes , shal neuer thirst , iohn 4. 14. grace teacheth vs in euery estate and condition to be content , phil. 4. 11. we can be abased , and we can abound , we can be ful , and wee can bee hungry ; gods grace is enough and sufficiēt for vs , able to supply all defects , & to fulfill all our necessities . but if grace be absent , the minde is full of blindnesse , the heart is fraught with wickednesse , and the conscience perplexed with guiltinesse ; the flesh , the world , and the diuell doe there lord it ; and what content or rest can there be , where such lords of mis-rule doe rule and beare sway . againe , it is through the strength & power of grace that we are able to hold vp our heads in any storme of trouble and affliction , that we are not swallowed vp of tentations ; that wee are not in distresse , when wee are afflicted ; that in pouertie , wee are not ouercome of pouertie , and that wee perish not when wee are cast downe : we are able to doe all things through the helpe of christ which strengthens vs , phil. 4. 13. many a deare childe of god , in the agony of his soule , through the heat and pressure of some hot and heauie affliction , is ready to cry out , neuer man troubled and crossed as i am ! cōplaining as the church , lam. 1. 12. behold and see , if there be any sorrow like vnto my sorrow which is done vnto mee : thus is hee ready to sinke vnder his burden , were he not supported by the grace of god , who being faithfull , will no suffer his to bee tempted aboue that which they are able to beare , but will giue the issue with the tentation , that they may be able to beare it , 1 cor. 10. 13. though weake and weary of themselues , yet the lord will renue their strength , they shall lift vp their wings as the eagles : they shal run and not be weary , and they shall walke , and not be faint , esay 40. 31. grace vpholds them in , and carrieth them thorow euery triall and affliction whatsoeuer . in wrongs & iniuries it makes a man to sit down without reuenge : in afflictiōs , to lay his hand vpon his mouth , & not repine , or murmure , but to be as a man dumbe : in euery pain to apply some plaister for ease and comfort . through the strength of grace , the soundnesse of the heart supports the weaknesse of the body ; so that whē the outward mā fainteth and faileth , the inward is renued more and more . thirdly , it is grace which ( as hath been sufficiently proued before ) teacheth and helpeth a man to liue godly , and to walke in the wayes of godlinesse , which in regard of the manifold lets and discouragements within vs , and without vs ( without grace ) can neuer be effected . the way of vertue is very hard , in regard of our manifold weaknesses , wāting strēgth to wade throw the difficulties , and passe ouer the rubs which lye in a christian race : weaknesse of iudgement and vnderstanding in the duties of piety , rightly to discerne which coast the right way bendeth : weaknesse of wil and affection to take the right way , when it is prescribed vnto vs : weaknesse of ability to moue one foot forward in the way , much lesseable to encoūter with those difficulties , which ( through the allurements of the world , and the subtiltie of that old serpent , and rage and malice of the dragon ) will be laid before vs : and last of all , weaknesse in regard of perseuerance , and continuall progresse in our iourney . whence it falls out , that many proue idle loyterers , which not only make many baits and pauses in their way , but at last fall short , and take vp their rest before they come to their iourneyes end : against all which weaknesses , it is only grace that affords a christian strength , and enables him to continue to the end ; as appeares , ierem. 32. 40. and ezek. 36. 27. and to runne with patience the race that is set before vs , hebr. 12. 1. fourthly , grace brings in outward and temporall benefits : the surest and the speedyest way to get goods , is , to get goodnesse . for , godlinesse hath the promise of this , and of another life , 1 tim. 4. 8. when the children of israel had professed their obedience to the lord , deut. 5. 29. the lord replyes to moses , o that there were in them such hearts to keep my commandements alwayes , that it might goe wel with them : not only in respect of their soules , but their bodies also ; as moses told them afterward , deut. 28. 1. if you diligently obey the voyce of the lord , and obserue and doe all his commandements : then as it followeth , thou shalt bee blessed in the citie , blessed in the field , &c. so esay 1. 19. if yee consent and obey , yee shall eat the good things of the land. grace paues a way to outward prosperitie . hence prou. 3. 16 , 17. it is said of wisdome , that length of dayes are in her right hand , and in her left riches and glory , her wayes are the wayes of pleasure , and all her pathes prosperity : what else was implyed by that speech of our sauiour , matth. 6. 33. first seeke the kingdome of god and his righteousnesse , and all these things shall be ministred vnto you . outward blessings attend vpon grace as its appurtenances ; get grace , and be sure of these . this may seeme a paradox to many , and ordinary experience ( some will say ) teacheth vs the contrary . for , first of all , doe we not oft see , that piety and pouerty goe hand in hand , that many gracious people abounding in goodnesse , haue but a poore pittance of outward goods ? and on the other side , is there not many a deuill incarnate , that is clad in purple and scarlet , fares deliciously euery day , and hath more than enough ? loe ( sayes dauid , psal . 73. 12. ) these are the wicked , they prosper and increase in riches . for answer to both these obiections , know first , that the promise of temporall good things is but conditionall ; when they are expedient for vs , when they may be furtherances , and not coolers of grace in his children . the lord doth all things by weight and measure ; all his works are done in wisdome and righteousnesse . it may be the lord sees that riches beginne to steale away the hearts of his children , and therefore he wil withdraw riches from them ; for the lord is a iealous god : if once hee beginne to see vs dote vpon , or to delight in the things of this world more than in him , he will cut vs short of them , as he dealt with ionas , who took too much content in his gourd , and therefore the lord smites it , that it withered , ionas 4. 17. or it may bee , the lord withdrawes outward benefits , that so wee may see their vanitie , how changeable and flitting they are , and therfore will haue vs to minde riches more durable , and labour for the food that perisheth not , and for the bag that will neuer wax old , luk. 12. 33. or else the lord takes from vs temporall riches , to bestow vpon vs spirituall good things , which he sees will not thriue nor prosper , where the other are . or it may be he sees we are not able to manage outward riches , but would doe some harme with thē , grow proud , contentious , and quarrelsome , or fall to some excesse and intemperance by them ; and therefore as wee deale with a childe , who hath a staffe or a sword in his hand , take it from him , lest he hurt himselfe , or some other with it : so deales the lord with his children . or if none of all these , it may be the lord takes away these outward benefits , sets fire vpon the hedge which is about his childrē , to make knowne the truth of grace in them , that the deuil and all the world may see and know , their seruice to god is not mercenary , but that they can loue , and feare & obey him as well in the want , as in the plentie of these outward things ; yea , and blesse god , taking frō them as well as giuing vnto them , iob 1. 21. for ( as you heard ) grace fits their mindes to their estate , so as they can be empty as well as abound ; therefore that little which they haue , being sanctified and seasoned with grace , is better than great riches to the wicked , psal . 37. 16. againe , whereas you obiect that many wicked and gracelesse people haue a greater portion of these outward things thā gods deare children ; it is not that god regardeth the rich more than the poore , iob 34. 19. but deales with them , as it is said king eutraples did with his enemies whō he most hated ; heaps most riches vpon them , thereby to plunge them into tentations & snares ; to fill them with many foolish & noysome lusts , that so they may pierce themselues thorow with many sorrowes , 1 tim. 6. 9 , 10. god oft-times giues honours and riches to the wicked in his wrath , as he gaue quailes to the israelites , so that their table is a snare before them , and their prosperitie their ruine , psal . 69. 22. grieue not therefore at the seeming happinesse and prosperitie of gracelesse persons ; for whatsoeuer they haue , they hold a wrong tenure , they haue it with a curse , and they must bee called to after-reckonings for it . only grace sanctifies things present , and paues a way for future benefits . if there were no more argumēts to proue the worth of grace , me thinkes this should enhaunce the esteeme therof , euen amongst worldlings . would they bee rich ? would they leaue possessions behinde them to their posterity ? i know no better way than grace . i haue beene young , and am old : yet saw i neuer the righteous forsaken , nor his seed begging bread , psal . 37. 25. blessed is the man that feareth the lord , and delighteth greatly in his commandements . his seed shall bee mightie vpon earth : the generation of the righteous shall bee blessed , psa . 112. 1 , 2. and what followes after in the third verse ? riches and treasures shall be in his house . fifthly , it is only grace which makes vp decayes and defects in nature , which all the things in the world cannot doe . arte may helpe nature , and in some particulars perfect nature , but it is only grace which makes vp the breaches and decayes thereof . when a man hath liued to that age and fulnesse of dayes , that his head and armes doe dodder through weaknesse , his knees and thighes doe buckle vnder him , as vnable to support his vnwieldy body : when age and time haue worne out the edge and backe of his senses , so that his eyes wax dimme , as did isaacs , hee hath no more taste in his meat and drinke than had barzillai , and hee can no more distinguish the voice of singing or any melodie , if grace be in the heart , notwithstanding all these decayes in nature , he flourisheth in his age , psal . 92. 12. the righteous shall flourish like a palme-tree , and shal grow like a cedar in lebanon , vers . 14. they shall still bring forth fruit in their age , they shal be fat and flourishing . the righteous will hold his way , and hee whose hands are pure , shall increase his strength , iob 17. 9. not of nature , but of grace , which supplyes the defects of nature . hee hath the eyes of faith , to see the excellencie of a holy life , to see the happinesse of his estate . he hath the hands of faith , to claspe about the promises , to take christ into his hart , as simeon took him into his arms . he hath ears opē , or if nature hath played her part in them , and they can receiue no more ; hee hath an hart open , to heare what the lord shal speake to his soule by his holy spirit . his taste is fresh and liuely , he findes sweetnesse in the holy ordinances of god , more than in the riches , pleasures , and delicates of the whole world . nay , which is more , though his grinders cease , and the doores bee shut without by the base sound of the grinding , as eccles . 12. 3 , 4. he can heartily feed vpon the body and bloud of the lord iesus christ ; and when they wax darke that looke out by the windowes , vers . 3. hee can ( without going vp to pisgah , as moses did ) behold the land of canaan ; nay , more than so , he can looke death in the face , long for him , as for a treasure , and desire to lay downe his earthly tabernacle , and bee with the lord christ . tell me then if all the art , riches or pompe of the world is able to doe thus much ; no , no , it is the only prerogatiue & priuiledge of grace , to supply these naturall wants . sixthly , it is only grace that giues vs a sanctified vse of all those things wee doe partake of ; for whatsoeuer it bee that any one doth enioy and possesse , if he be a gracelesse person ; all these things ( good in themselues ) wil proue curses & snares vnto him , and such as wil further his cōdemnation in the day of iudgement . it is grace which must sanctifie all parts of nature , al endowments & gifts of body and minde : the strength of goliah , the valour of ioab , the beautie of absalom , the wisdome of achitophel , the eloquence of herod , the honour and promotion of haman , and the riches of diues ; all these were but snares , thornes , and curses to the possessours of them , for want of grace to qualifie , to sanctifie them . seuenthly and lastly , herein appeares the excellencie of grace , in that it paues the way , and bringeth vs vnto glory . grace is the first fruits of glory , and as it were the earnest of our eternall inheritance : for all the gifts of grace bestowed vpon vs here , do tend and make for the fitting , and preparing of vs for glory hereafter . grace neuer finally or totally forsakes a man , but brings him at last to that eternall inheritance , lands him in the end in heauen , his desired hauen . there be many things of good vse and worth , which are no lasting things ; there be many things both delightfull and precious , but yet fading ; onely grace herein hath its precedencie and excellencie aboue al earthly things , it neuer wholly leaues vs , but prepares vs and brings vs vnto glory . grace is heauen vpon earth : and therefore they which follow christ in the regeneration , shall sit in the throne of glory , mat. 19. 28. grace prepares vs for glory two maner of waies . first , by remouing those euils which may hinder vs. and secondly , by enabling of vs to practise those good things which may further vs. the grace of god which bringeth saluation vnto al men , hath appeared , and teacheth vs that we should deny vngodlinesse and worldly lusts , and that wee should liue soberly , and righteously , and godly in this present world , looking for the blessed hope , &c. tit. 2. 11 , 12 , 13. whether you vnderstand here by grace , the word of grace , as some doe , or the free grace of god , as others take it , i am sure it is true also of the grace of sanctification , for this helpeth vs to eschew euill , and to choose , and cleaue to that which is good . as it is in the lightning of any darke place , darknesse giues way , when light approcheth ; so when grace commeth into the soule , away ( in part ) goes darknesse and blindnesse of minde , ignorance , impietie , prophanenesse , &c. paul telleth vs that he was sent to preach vnto the gentiles , to turne them from darknesse to light , and from the power of satan , vnto god. such as liue in darknesse vnder the power of any one sinne , those know not what the powerfull presence of grace meaneth . grace pulls downe sinne , and sets vp righteousnesse , rom. 5. 21. grace raignes by righteousnesse . it holds vp the scepter of christ within vs , helpes vs to be holy in all manner of conuersation ; and so hauing our fruit in holinesse , wee come in the end to euerlasting life , rom. 6. 22. o the excellencie of grace , that it thus brings vs to glory ! let this comfort vs against that cōfortlesse doctrine of falling away frō grace . consider we from whom grace proceeds ; euē from god the father . and will not god perfect the worke of his owne hands ? i am perswaded that he that hath begun this good work in you , will performe it vntill the day of iesus christ , phil. 1. 6. the gifts of god are without repentance , rom. 11. 29. the righteous shall neuer bee moued , but had in euerlasting remēbrance , psal . 112. 6. but we are weake and feeble , we haue strong corruptions within vs , and mighty and subtill tentations without vs , and therefore like to fall away . true , if there were not an higher power , and a stronger arme than our owne to support vs. our help stādeth in the name of the lord. we are strong in the power of his might , for it is god which stablisheth vs in christ , and hath anointed vs , 2 cor. 1. 21. our stabilitie is deriued from god the father , the son , and the holy ghost : the grounds of our stability which we fetch from god , are these : first , the promises of god , ier. 24. 7. i will giue them an heart to know mee , that i am the lord , and they shall be my people , and i will be their god. so ier. 32. 40. i will put my feare into their hearts , that they shall not depart from me . now to say that these are generall promises made vnto the whole church , and therefore not to be appropriated to particular persons , will be but a silly euasion . for doth not the whole consist of particular members ? and doe not we finde in scripture , promises made to particular persons generally applyed , and likewise generall promises particularly applyed ? the lord made a particular promise vnto iosua 1. 9. i will not faile thee , nor forsake thee . which promise s. paul , hebr. 13. 5. applyes generally . other instances there be . secondly , we proue it frō the attributes of god ; his power , his faithfulnesse and constancie . if any of those whom the lord hath effectually , called should vtterly fall from grace and perish , it must needs follow , that god wants either power to saue those whom hee would , or else wants faithfulnesse to saue , as hee hath promised , either of which wants , the deuils thēselues dare not auouch to be in god. concerning his power , the lord himselfe tells vs , esay 43. 13. i will doe it , and who shal let ? again , esa . 46. 10. my counsell shall stand , and i will doe whatsoeuer i will. christ also tels vs , ioh. 10. my father which gaue them me , is greater than all , and none is able to take thē out of my fathers hand . for , sayes peter , we are kept by the power of god through faith vnto saluation , 1 pet. 1. 5. and , for his faithfulnesse , that wizard balaam could say , numb . 23. 19. god is not as man , that he should die , neither as the son of man , that he should repent : hath he said it , and shall he not doe it ? and hath he spoken , and shall he not accomplish it ? yes surely , for the lord is faithfull which will stablish you , and keepe you from euill , 2 thess . 3. 3. the lord purposing to frame vnto himselfe a church , against which the gates of hell should neuer be able to preuaile , thought it fit to lay the foundation of it deepe and strong , euen in himselfe , his owne purpose . things many times decay and perish for want of a firme & good foundation . but the foundation of god ( sayes paul ) remaineth sure , 2 tim. 2. 19. so that vntill such time as god doth alter his purpose , which shall neuer be , for as malac. 3. 6. i am the lord , i change not : gods children are sure to perseuere in his grace : for whom hee once loues , to the end hee loueth them , ioh. 13. 1. secondly , assurance of perseuerance in the grace of god , may be gathered from many things in the sonne : first , from his al-sufficiencie , hebr. 7. 25. hee is able perfectly to saue all those that come to god by him , iude 24. to him that is able to keepe you , that you fall not , and to preserue you faultlesse , &c. as hee is able , so is hee willing , ioh. 6. 37. and 40. secondly , from the vertue of his passion and sufferings , hebr. 10. 14. for with one offering hath he consecrated for euer them that are sanctified . thirdly , from the efficacie of his prayer , which god alwaies heares . christ prayed for all beleeuers , ioh. 17. first , that the lord would keepe them from euill , vers . 15. and secondly , that they may bee one with him , vers . 21. and thirdly , that they may be with him , and behold his glory , vers . 24. and this prayer the lord christ our aduocate still continues , though not in a vocall manner , seeing hee euer liueth to make intercession for vs , heb. 7 25. these things considered , it is as possible to plucke christ out of his kingdome , as to rent the poorest beleeuer from him , once made a true and liuely member of his mysticall body . thirdly , wee proue it from the nature and office of the spirit , which is to seale vp , and make sure the inheritance of gods chosen . all that partake of the couenant of grace , are sealed with the holy spirit of promise , ephes . 1. 13. which sealing is not for a day , a month , or a yeare , but for euer , vnto the day of redemption , ephes . 4. 30. the nature of a seale ( all know ) is to make things sure . the decree of the medes and persians , that it might bee irreuocable , was sealed with the kings seale , dan. 6. 8. lest the disciples should come by night and steale christ out of the sepulchre wherein hee was laid , they went and made the sepulchre sure , and sealed the stone , matth. 27. 66. when wee haue put our seale to a writing , by the law of nations it is firme . shall the seale of a mortall man bee of that force , that no law can alter it ; and shal the obsignation of the holy spirit be of lesse vertue and power ? this were to make god lesse than man. againe , it is the earnest of our inheritance , vntill the redemption of the possession purchased vnto the praise of his glory . now the nature of an earnest ( we know ) is to binde any contract or bargain , and to giue a kind of state , and possession of the thing bargained for . gods spirit is his earnest which he hath laid for his , to assure the hearts of his children , of their full possession of that inheritance which christ hath purchased , & god hath prepared for them . now if any shal obiect , that we may either lose or forfeit our earnest , and so misse of the bargaine : you must know that the spirit of god doth neuer finally and wholly depart from those vnto whom it is once giuen , as appeares ioh. 14. 16 , 17. but had not dauid lost the spirit of god , when he prayed so earnestly vnto the lord , that hee would restore vnto him the ioy of his saluation , and stablish him with his free spirit ? this obiection may be said to answer it selfe . could dauid , without the presence and assistance of the spirit , haue beene thus earnest with the lord in prayer ? again , a difference must be put betwixt the presence of the spirit , and the feeling or comfort of the spirit . a hand benummed with cold , or stunted with some blow , may hold a thing , and yet haue no feeling of it . it doth not follow , that ( therefore ) gods spirit hath vtterly forsaken a man , because in his apprehension and feeling he takes it to be so . therefore in stead of perplexing and troubling thy selfe about needlesse feares of reiection and finall falling from grace , labour to bee furnished with sound euidences of true grace ; and then ( my life for thine ) god , who hath begun a good worke in thee , will confirme it vntill the day of iesus christ , phil. 1. 6. here some weake beleeuer may reply , and say ; if i had as good a heart as many haue ; or if i were indowed with as much grace as some be , i should then haue lesse feare , and more hope of holding out vnto the end ; but ( alas ) i am a poore sinful creature , full of frailties , and compassed about with manifold infirmities , and therefore feare my selfe . for thy comfort , thou must know , that gods grace is sufficient for thee , and his power is made perfect through weaknesse . it is not the greatnesse , but the truth of grace which the lord respects , a bruised reed shall he not breake , and smoking flax shall he not quench , vntill he bring forth iudgement vnto victory . if grace in thee be sound and true , though it be no more than a graine of mustard-seed , it shall bee able to bring thee vnto glory . it may be so , if i could beleeue this , but i cannot be fully perswaded of this thing . if thou beleeue not , yet abideth god faithfull , he cannot deny himselfe , as the apostle sayes , 2 tim. 2. 13. let no man , from this which hath beene spoken , grow secure & carelesse , as if he were out of all feare and danger of losing his comfort , or lessening that grace which he hath receiued . for though it be true , that true grace cannot bee vtterly lost , yet through pride , securitie , earthly-mindednesse , and the like , the childe of god may fall into such languishing fits , that the life of grace may appeare to bee vtterly extinct in him . suppose our bodies were of that temper and constitution , that no poison or infection could make a rent betwixt the soule & them ; were it not folly , nay were it not madnesse for any one to cut & wound himselfe , or through mis-dieting of himselfe , and surfets , so to impaire his strength and health , that his life should bee a continuall faintnesse and sicknesse . euen so it is with vs , in respect of grace , the life of our soules , for that soule which is destitute of grace , is dead whiles liueth , as appeares 1 tim. 5. 6. what though grace once seazing vpō the soule , cannot be wholly separated from it ? yet may it through our spirituall distempers take such a surfet , as little strength , or power thereof may euer appeare in vs. therefore that no man may bee settled vpon the lees of security , or sing a requiem vnto his owne soule , consider daily what strength and life is in that grace which god hath bestowed vpon thee ; lest before thou beest aware of it , grace be cooled and declining in thee ; which if it be , will appeare by these symptomes . the first is an inordinate appetite vnto such things as are noxious and hurtfull vnto the soule . for as our bodily health is impaired and weakened , by feeding vpon such things as are in antipathie vnto our nature and constitution ; so it fares with our soules , if wee bee bold with sinne the soules bane , the strength of grace growes quickly feeble in vs. the second is the abating of our spirituall taste ; when wee finde not the sweetnesse and comfort in the word , which formerly we haue done ; when we feed not vpon the word with that desire and appetite which once wee did , this argues some distemper in the soule . for as in bodily meates , when they grow vnsauoury to our pallats , it is most euident that our stomackes haue in them some distemper ; so it is with our soules : if the same word haue not the same rellish with vs now , which sometime it had , we may say there is some spirituall distemper . thirdly , when we brook not , when wee digest not the word as well as formerly we haue done . euill concoction of onr meat argues a cold stomacke , or at least an abatement of the natiue heat : so when people digest not gods word , the food of their soules , but vomit it vp againe , either by storming against it , censuring of it , or wilfully neglecting the power and practice of it , it is a signe of declining in grace . fourthly and lastly , if there bee a cold , drowsie , and formall performance of the duties of gods worship and seruice : when a man is not so cheerefull and liuely vnto , & in good duties , as of old , this argues a decaying of his spirituall strength . as in bodily labour , when a man beginnes to giue in , when there is not that strength and power in his armes , legs and back , which sometimes hath beene , wee see , and say , nature is debillitated and weakened in such a man ; euen so , when we performe not holy duties with that zeale and spirituall vigour ( though it may bee with lesse strength of bodie , the organes being decayed through age or sicknesse ) which formerly we haue done , wee may feare grace is in some declēsion . consider therefore , my brethren , i beseech you , seriously of these things , that so you may ( by the grace of god ) be the better able to preuent declining , or being fallen , may remember from whence yee are fallen , and repent , and doe your first worke . thus hauing acquainted you with the differences betwixt true and counterfeit grace : hauing laid downe the euidences of true grace ; and thirdly , hauing shewed the reasons why grace is of that excellencie & worth aboue all the world : i now come to the fourth and last thing which i propounded , and that is , to make some vse & application of the point . is it so , as hath beene proued , that grace is the best thing wee can partake of ? then lamentable is the blindnesse , and pitifull is the ignorance of the greatest part of the world , who neither see their want , nor yet the worth of grace . how many be there who place all happinesse in these outward things , riches , honours , pleasures , & c ? taking those to be the onely happy men , whose bellies the lord fills with earthly treasures . o , he is a happie man ( say they ) he cannot doe amisse , hee hath the world at will. these are such as liue by sense , whose hearts goe after their eyes , as iob 31. 7. these are such as minde earthly things , and therefore say , as psal . 4. 6. who will shew vs any good ? they encumber thēselues with the things of this life , neglecting grace , the only thing needfull , yea , that which is of absolute necessity vnto saluation . is it not a thing much to be lamented , that in this glorious noone-tide of the gospell , people should so dote vpon the world , as if there were no other goodnesse vnder the sunne , but to be great , to be honourable , to eat and drink , to take their sports , and follow their pleasures and profits ? if paul in his daies could not speake , nor write it without griefe and weeping , to consider how many went a madding after the world , minding earthly things ; surely if hee liued in these our times , his heart would not ake , but breake , to see how eager people are vpō the world , how little grace is respected and looke after , no more than the reffuse and parings of our nailes . whereas , if a man had all the world , & want grace , hee hath in account nothing , but if he want all outward things , and be indowed with grace , he hath enough , for grace is sufficient for him : yet , alas , as the israelites were scattered vp and downe aegypt to gather stubble , and to picke vp strawes ; so the greatest part of the world hunt vp and downe , beat their brains , vse their wits , and stretch their consciences for those things which ( compared with grace ) are no better than straw or stubble . the condition of many people would bee a great deale more tolerable , ( if any toleration may be of euill ) if their want of grace proceeded from meere ignorāce of the price & worth , or the necessitie of grace : but too many there bee who are destitute of grace , meerly through their neglect of the means of grace ; nay ( which is worse ) from a gracelesse & wicked contempt of it , scoffing and scorning the practice of it , wheresoeuer they behold it . where shall a man liue , or whither shall hee goe , where hee shall not meet with some scoffing & fleering ismael , or some scorning michol , to flout the practice of pietie , & tooth and naile to bring it into disgrace ? if any amongst them be ( like saul amongst the people ) higher in matters of religion , or more forward in the practice of holinesse than themselues , how is hee maligned and contemned ? hee is hunched at ( as ioseph was amongst his brethren , who could not speak peaceably vnto him ) hee is hated of them , as iacob was hated of esau , because his owne works were euill , and his brothers good . 1 ioh. 3. 12. had not our sweet sauiour foretold vs of the iniquitie of these last times , we might wonder , that these dayes of the gospel should bring forth such prodigious monsters as these are . oh let vs pitie them , and bewaile their gracelesse cōdition . i haue read of one marcellus , a romane captaine , who hauing taken siracusa , and entred the citie , teares fell from his cheekes to see so great a multitude of people , and so goodly a citie to be captiuated . hath the outward and bodily misery of others , occasioned sorrow in those that were heathens , yea , enemies , and shall not we that are christians weepe and mourne to see so many soules , so many of our friends and acquaintance to be captiuated of sinne and satan , to perish bodie and soule through the wāt of grace ? shew we our true compassion , not only in being affected with the misery and danger of gracelesse persons , but also in labouring to pull them out of the snares of the deuill , of whom they are captiuated at his will. of old , gods people were enioyned to bring home their neighbours , yea , their enemies oxe or asse , if they met them going astray , exod. 23. 4. will god haue vs to take care of oxen and asses , and not ( much more ) to regard the soules of our brethren ? let him know , that he which conuerts a sinner from going astray out of his way , shal saue a soule from death , and shall hide a multitude of sinnes , iam. 5. 20. againe , is grace the most excellent thing we can attaine vnto ? then let this set an edge vpon our affections , let it be as a spur in our sides to make vs mend our pace , and make more haste after grace . if you were perswaded of your happinesse in the possession thereof , if you were sensible of your misery in the want of it , as rachel cryed vnto her husband for children , gen. 30. 1. giue mee children , or else i die ; so thou wouldest crie out , lord , giue mee of thy grace , or else i die . i see how wretched and miserable i am wanting grace : oh what shall i doe , that i may obtaine grace ? be intreated therefore to throw downe thy selfe before the throne of grace ; confesse thy sins vnto the god of grace ; intreate his maiestie to pitie the poore confounded worke of his owne hands , by the malice of satan and the poison of sin most wofully defiled . beseech him for his christs sake , to breathe into thy emptie soule some blast of grace , to fill thy emptie , barren , and gracelesse heart with the fruits of his spirit . this earnest desire of thine will be a good euidence to thy soule of some good comming towards thee , of some seed of grace already sowne in thee , it being an effect of grace to bewaile the want of grace , and to be earnest with the lord for a supply thereof . if thou wert in any bodily want or necessity , towne and countrey ( peraduenture ) should heare , if not ring of it . thou canst heartily pray for , and earnestly seeke out for outward necessaries , food , clothing , fire , &c. but to whom dost thou make thy complaint of the want of grace ? whereas grace being the most excellēt thing , should in the first place be desired for thy selfe , thy wife , thy husband , thy children , &c. if thou hast grace , thou hast gotten a rich portion , a great possession , thy line is falne in a faire ground . if thou seest grace wrought in the hearts of thy children , thou mayest be freed from carefulnesse , or seeking great things for them , they haue a great , a rich portion . the heathen could say that vertue was a sufficient dowrie . and the scripture saith , the lord wil not famish the soule of the righteous . but how hard a thing is it for a minister of christ to beat this into the heads of people , especially the poorer sort , who most neglect grace ; and therefore they can rise early , lye downe late , and eat the bread of carefulnesse ; they can call and crie for these outward things for themselues and theirs , but how few will stirre one foot , or wet a finger for the obtaining of grace ? how many poore soules neuer had any one thought tending that way ? not so much as once dreame of the necessitie of grace , and therfore trouble not themselues about it ? let all such beware , lest as a captaine ( who finding one of his watchmen which kept sentinell asleepe ) cut off his head , saying , dead i found thee , and dead i leaue thee : so the lord cut off these with the sword of his wrath and vengeance , leauing them for euer dead in sinne , as he found them . thirdly , if grace be the most excellent thing , why should wee not labour and striue to grow in grace , as we are exhorted , 2 pet. 3. 18 ? an honest and good heart is neuer weary of increasing its stock of grace , as worldlings are vnwearied in heaping vp transitory riches , and lading thēselues with clay , though sometimes it falls out that outward things haue their satiety , and wee may bee cloyed with them ; whereas in grace there is no nimiety , a mans heart cannot be cloyed , nor clog'd with it . our life is a wayfare , a walke , no time of standing , we must still forwards , on and on , as those that haue a great iourney to goe . as the lord said to elias when hee found him sitting and sleeping vnder a iuniper tree , vp & eat , thou hast a great iourney to goe , 1 king. 19. 7. so we haue a long way , & a short day to finish it in ; and therfore had need bestirre our selues to purpose : therefore as paul said to the thessalonians , 1 thess . 4. 1. so i to you : now i beseech you brethren , and exhort you in the lord iesus , that ye increase more and more . grace in the heart of gods child , should be like the waters flowing from the sanctuarie , ezek. 47. 3 , 4. which were at the first to the ancles , and after to the knees , and so to the loynes , and at last to a great deep that could not be passed ouer . though grace below and shallow at the first in vs , we should so nourish and cherish it , that it may grow to ripenesse , and full holinesse in the feare of god , 2 cor. 7. 1. which that wee may the better doe , obserue these directions . first , we must be careful to remoue away all euil hindring grace ; and secondly , set vpon the practice of that good which will further it . first of all , we must be carefull to plucke vp root and rinde of al such weeds as may ouer-grow , choak , and hinder the prospering of grace . one maine and ranke weed is spirituall pride and selfe-conceitednesse ; which growes too fast in the best soile , being watered and cherished by the deuill ; who when he cannot procure the childe of god to stoope to his lure , and bite at his bait of impietie and profanenesse , then labours he to poison him with his owne venome , to puffe him vp and make him swel with pride of his gifts . he will make him proud of his knowledge , proud of his preaching , praying , &c. yea , ( rather than faile ) hee will make him proud of his humility , proud that he is not proud . pluck vp this weed therefore , for it much hinders grace . god resisteth the proud , and giueth grace to the humble . he fills the hungrie with good things , and sends away the full emptie , luk. 1. 53. humble your selues therfore , and the lord will exalt you . the more humble and lowly thou art , the freer thou art from shaking and ouer-turning : for wee see low houses stand fast , when many loftie and high buildings are blowne downe & fall . the higher any hill or mountaine is , the more barren it is ; for the dew and raine which waters the earth , to make it fruitfull , tarries not vpon high hils , but fals down into the valleyes , & makes them fruitfull ; euen so the meanes of grace lighting vpon an high and lofty spirit , do fall from him , without soaking or entring into him ; whereas lighting vpon the humble and lowly , they make him fertile , for the humble he will teach his way , psal . 25. 9. another weede which must bee pluckt vp , is selfe-confidence , or securitie . when christians begin to beare thēselues vpon their own strength , and to grow presumptuous , the lord oft withdrawes from them the strength of his grace , and then downe they fall . dauid was too selfe-confident , when he said , i shall neuer be moued : therefore god soone hides away his face , and dauid was as quickly troubled . but of all other examples there is none for our purpose more remarkable than that of peter , who took it in foule scorne to be thought to be such a dastard , and white-liuerd souldier , yea , such a false-hearted seruant , as to forsake his lord & master in greatest extremitie ; and therefore ( if you will take his word ) he will neuer flinch , hee will die for christ , before he will deny him . but ( when christ fore-told his apostles of their flinching from him ) if peter had thus replied ; lord , it may be thou seest more into me , and know'st my heart better than i know my selfe ; we are of our selues weake and fraile , ready to pull in our heads vpon euery storme ; but lord , the spirit is willing , though the flesh be fraile ; of our selues we can do nothing any further than thou wilt assist vs ; strengthen vs therefore with thy grace , and then we will neuer flie from thee . if thus peter had answered christ , all had been well ; but being foole-hardy , and selfe-confident , the lord sets him vpon his owne legs , leaues him vnto himselfe ; and what became of this boaster ? at the word of a maiden he denyes and forsweares christ , curses , and damnes himself if euer he knew him . thus when gods children grow carelesse , too confident , or are ouer-takē with a dead sleep of carnall security , the lord oft stands by , lets satan loose , and layes the reines vpon their owne necks , whereby they come oft-times to be ouer-taken with grosse and shamefull sins : the lord in wisdome vsing ( as bodily physicians oft doe ) desperate medicines and remedies , for the curing of some desperate disease preuailing in them , or growing vpon them . again , there is another weed to be plucked vp , and that is insinceritie , if i may so call it ; the want of truth and vprightnesse of heart : call it hypocrisie , if you wil , that stinking weed , which like the wilde gourd , sowred all the pottage , 2 king. 4. 40. the lord loueth truth in the inward parts , and loathes the contrary . vprightnesse and sincerity helpes forward the worke of grace , as appeares , psal . 84. 11. the lord will giue grace and glory , and no good thing will he with-hold from them that walke vprightly . the want of vprightnesse will make grace to wither . it is not possible for that tree to stand long , which is rotten at the root , it may for a while seeme fresh and greene , but as it takes no root downeward , so it will not ( long ) beare fruit vpward , for whē the wind begins to blow hard , down it falls . wheras a gracious heart ( which truly delights in the law of god , and meditates therein alone in the night , as well as openly in the day ) is like a tree planted by the riuers of waters , that will bring forth her fruit in due season , whose leafe shall not fade , but be greene , and neuer cease yeelding fruit . as these weeds must be plucked out of the heart , or else grace cannot possibly thriue or prosper ; so there be certain briers and thornes which must bee stubbed vp , or else grace will quickly be choked in vs. these thornes are the cares of this world , & the deceitfulnesse of riches , which while some haue lusted after , they erred from the faith , and pierced themselues thorow with many sorrowes . these things , sayes paul , 1 tim. 6. 11. we must fly , and follow after righteousnesse , godlinesse , faith , &c. implying that grace will not thriue , if loue of money bee not rooted out of vs. what choaked grace ( if any was ) in demas , but the loue of the world ? oh the multitude of soules that haue miscarried , and for ought we know to the cōtrary , might haue done wel , if riches had not been ; not that riches are the cause , but an occasion of their miscarrying ! what parted christ , & that hopeful young man in the gospell ? mat. 19. was it not the loue of riches ? many haue begunne well in their youth , and giuen good hope , but in their age haue growne cold , through the loue of the world . if once mens hearts begin to goe after their eyes , and to be set vpon the world , twenty to one but grace goes to decay in them ; for the world wil afford a man little time to exercise those things which hold vp the life of grace ; as prayer , reading , hearing , &c. if the world hath seazed vpō the heart , it fumes vp into the head , and fills the braine , sleeping and waking with restlesse thoughts , which way to compasse businesse , contriue things and bring ends together , so as scarce once in the day a good thought comes to minde , but one occasion or other of the world stifles it , or shuffles it out , so as it comes to nothing . therfore if riches increase , set not your heart vpon thē , psal . 62. 10. vse thē as thornes for thy weale , to stop a gap withall , to fence thee from outward harmes , or to warme thee , but lie not vpō them , hold them not too hard , lest they strike into thee , and would thee ; remember alwayes that they are thornes , good in their lawfull vse , and when they are rightly husbanded , but otherwise noxious and hurtful . they are thornes , they will ouer-grow and choak all good things that grow neere them , if they be let alone . againe , there be many bad humours , foolish and noysome lusts which must be purged out of the heart , or else grace will neuer thriue nor prosper in it ; to wit , enuy , hatred , malice , guile , dissimulation , filthinesse , euill speakings , & the like , which corrupt goodnesse . therefore s. peter exhorting his brethren , to whom hee wrote , to embrace the sincere milke of the word , that they might grow therby , prepares thē to this , by aduising thē to lay aside those base distempers , for they do much hinder the growth of grace : where they are , they take away the glory and beauty of a christian , and make him vnseemely in the eyes of his brethren ; they darken his lustre , and do blot and blemish his holy profession . therefore away with these , lay these aside , not as a man doth his apparell , with a resolution to take it vp againe ; but as the captiue maid , when she was to be maried , laid aside the garment of her captiuitie , deut. 21. 13. with a resolution neuer more to put it on . abstaine from all fleshly lusts , for they fight against thy soule , 1 pet. 2. 11. as easterne winds doe nippe herbs and flowers , & cold stormes doe hinder trees from growing : so fleshly lusts nip grace in the bud , as it were , & blast it in the bloome , that ( if it dieth not , yet ) it comes not forward so fast as otherwise it would . last of all , take heed & beware of the needlesse & familiar societie of gracelesse and godlesse persons ; for they are the quench-coale , nay , the very bane and poyson of grace vnto many . he that is a companion of fooles , shal be destroyed ; or as iunius hath it , he shal be made worse , prou. 13. 20. god hath branded wicked persons for fooles , they are fooles in graine ; therefore come out from amongst thē , lest thou partake of their folly . they are pitch , if thou touch them , they wil defile thee . there is a kind of poyson and venome in the words and society of the wicked , which will fret , as the apostle sayes , like a gangrene ; and mens soules are more ready to take the cōtagion of sin , than their bodies are to take the infection of the plague . it would take vp a long time , and proue a large discourse , to shew how many wayes , & by what degrees mischiefe doth grow by haunting wicked company . by often hearing filthy and obscene speeches , zeale in many is quenched , and such language growes in-offensiue . by often seeing lewd prankes and wicked practices , men can look on without dislike . thus the societie of the wicked quells a mans hatred of their wicked courses , & so inchants him , that ( if he cast not in his lot amongst thē yet ) he hath no power to gain-say or reproue thē . therefore as you loue your soules , loath the company of the wicked . can a man take fire into his bosome , & not burne ? liue amongst , or delight to be with the wicked , and not be vngodly ? dost thou not know that a little leauen will sowre the whole lumpe ? and as the old saying is , one scabbed sheepe infects the whole flocke . therefore say as dauid , away from mee yee wicked , i will keepe the commandements of my god , psal . 119. 115. if thou wouldest haue grace thriue in thee , be a companion of those that feare god and keepe his precepts , psal . 119. 63. for euil men & deceiuers grow worse and worse , deceiuing , and being deceiued . now as these euils must be auoided , so ( if you would grow in grace ) good things must be practised ; as the means to procure health of body is first to purge out malignant humours , and then to take cordialls , and to obserue a good diet . therefore , first of all labour to keepe thy heart soluble , be euery day abased at the sight of thy sins , and the sense of thy vilenesse and vnworthinesse . the way for a man to get any good at gods hand , is to acknowledge and bewaile his emptinesse , to grieue and mourne for his vnworthinesse . god hath made a promise to fill the hungry with good things , apoc. 21. 6. i wil giue to him that is athirst , of the well of the water of life freely , &c. 1 pet. 5. 5. hee giueth grace to the humble . humble your selues therefore vnder the mightie hand of god , that he may exalt you . secondly , vse the societie of gods people , by whose example you may bee incouraged to godlinesse , and by whose means you may bee furthered in the way of happines . firebrands being laid together and blowne , will increase their heat & light ; so doth cōmunity and society with those where the word of god is kept on foot , by holy and christian conference , increase the light of knowledge and the loue of goodnesse in vs. thirdly , be frequent in hearing and reading of the word ; the word of god is the word of grace , which is able to build vs vp further , act. 20. 32. therefore , 1 pet. 2. 2. as new-borne babes , desire the sincere milke of the word , that you may grow thereby . if this word be thy delight , it will make thee fruitfull , psal . 1. 2 , 3. hence it is , that in esay 55. 10 , 11. the word is compared vnto raine , which watereth the earth , and makes it to bring forth , and bud , that it may giue seed , &c. the barrennesse of many souls proceeds from the want of the word to make them fruitfull . paul tels the colossians , chap. 1. 6. that they were fruitfull through the gospell , from the day that they heard it , and truly knew the grace of god. the ministry of the word is gods holy ordinance , to beget and increase grace in his children , beating them off from the world , raising them vp to a higher pitch of heauenly-mindednesse , teaching them which way to preuent occasions of sin , and to beat backe the tentations of the deuill , &c. oh , pity then , pity those poore soules , which want these liuing waters , & this bread of life . how many thousands in this our english israel perish for want of vision , the meanes of grace ? what will become of all cruell soule-murtherers in the day of the lord ? oh let vs continually bow the knees of our hearts to the father of spirits , that hee would put bowels of compassion into those that haue authority , that the church may be purged of all vnsauoury salt , and a supply made of a faithfull ministery , which might feelingly and tenderly respect the flocke of christ , which hee hath purchased with his bloud : and let all such ( as to whom wisdom hath sent her maidens , calling them that are destitute of wisdome , to come and eat of her meat , and drinke of her wine ) know that god looks for fruits of increase answerable to the meanes of grace bestowed vpon them , lest they be in the number of those which receiue the grace of god in vaine , 2 cor. 6. 1. fourthly , if thou desirest to increase thy stocke of grace , set thy grace on work , let it not be idle . the diligent hand maketh rich , saith salomon , prou. 10. 4. and , in all labour there is abundance , prou. 14. 13. i dare boldly say , it is in nothing more true , nay in nothing so true , as in the approuement of grace ; vse grace and haue , yea , increase grace . that seruant which vsed and improued his masters talents , gained by thē , & increased them . whereupon christ inferred , mat. 25. 29. vnto euery one that hath , it shall bee giuen , and he shall haue abundance . instruments and vessels , for want of vse , doe ( oft-times ) grow worse , and vnseruiceable . gifts and graces of the spirit , are bettered by improuing them ; according to the cōmon saying , vse makes perfect . hence it is , that 1 tim. 4. 15. paul aduiseth him , these things exercise , & giue thy selfe vnto them , that it may be seene how thou profitest fifthly and last of all , bee earnest with the lord in prayer , that he would put a spirit of life & power into all those meanes vsed by thee , or bestowed vpon thee , for the increase of grace . for paul may plant , and apollos may water , but god must giue the increase , 1 cor. 3. 6. without his blessing all meanes are but naked and empty . he is the author and perfecter of euery good thing begun in any . hence it is that the apostle prayes for the philippians 1. 9. that their loue may abound more and more . and that the colossians 1. 9. may bee fulfilled with knowledge , and vers . 10. fruitfull in all good works . teaching vs , that prayer is the only helpe to obtaine increase of any good from god. now because of the deceit̄fulnesse of our hearts , and the abundance of selfe-loue , which abides in the best of gods children , we are too readie to flatter , & to thinke too well of our selues , taking oft-times mole-hils for mountaines ; it will not bee amisse to make some priuie search , whether wee finde any growth of grace in vs , or whether it stand at a stay , or bee in declension . a shame it will be for al such as liue vnder the meanes , vpon whom god doth daily bestow cost , watering them with heauenly dewes , if they thriue not . if grace bee true and not counterfeit , more or lesse , some way or other it will grow . for to say truth , it is only the good heart that groweth and brings forth fruit : and euill heart may giue some appearāce , make some shew of growth , but growes not like to an atrophe , one whose meat doth him no good , he eats and drinkes , and it may be , with a greedy appetite deuoures more than is fitting , yet battles not , but rather falls away ; euery day more meager and leane than other : this ( as was touched before ) shewes there is no soūd vnion betwixt christ and such : that they are no true and liuely members of christs body : for thē there would appeare some fruitfulnesse , ioh. 15. 5. he that abideth in me , and i in him , the same bringeth forth much fruit . well then , seeing the lord hath planted vs amongst the riuers of waters , let vs take a view of our growth & fruitfulnes . first , thou mayest know thou growest in grace , if thou growest more and more into a dislike of sin , ( as was said in the beginning ) if thy wants & weaknesses doe worke in thee daily , deeper humiliation . for as grace discouers corruption , so the more it growes ( as a light that comes into a dark roome ) the more it shewes vs the filthinesse and odiousnesse therof , and makes vs more and more ashamed of it . secondly , thou mayest know thou growest in grace , by thine appetite to gods ordinances . doest thou taste more and more sweetnesse in the word ? is prayer more and more delightful to thy soule ? dost thou receiue more & more comfort by the sacramēt ? doth thy soule more and more delight to be in the place where gods honour dwelleth ? and are the feet of those that bring glad tidings of saluation more & more beautifull in thine eyes ? whence arise these fruits , but frō that seed of grace sowne in thy soule ? i tell thee for a truth , that if these fruits be in thee , and thy affections to the means of grace , be more & more intire and hearty , thou needest no more doubt of the growth of grace in thy soule , then thou wouldest , or dost questiō the growth of thy body , whē thou findest thy stomack vnto thy daily food fresh & quicke , and the parts & members of thy body , euery day more actiue & liuely than other , & more strong and able vnto their seuerall offices . for certainly it is only grace which makes the ordināces of god alwayes sweet vnto vs. for to a gracelesse pallet they are for the most part vnsauoury . what made dauid so much to long after gods sāctuary ? it was the grace of his heart , which set an edge vpon his affections , and made his soule ( euen as the hart brayeth for the reuers of waters ) to thirst after god , psal . 42. 1. whē grace growes , our loue vnto the meanes increaseth , 2 cor. 10. 15. we hope ( sayes paul ) when your faith shal increase , to be magnified by you . therefore consider , whether thine appetite to gods ordinances increaseth . thou mayest know it by these notes . first of all , if thou findest thy soule maruellously refreshed with them , psal . 36. 8. they shall be satisfied with the fatnesse of thy house , and thou shalt giue thē drink out of the riuers of thy pleasure . secondly , if gods ordinances doe raise thee vp to an higher pitch of heauenly-mindednesse , & doe more and more beat off thine affections from the world , and marre thy taste of earthly things , through the abundance of sweetnesse which thou findest in holy duties . but may not a gracelesse & wicked heart find sweetnesse in gods ordinances ? ezekiel had a pleasant voice in the eares of the wicked , chap. 33. 32. so herod heard iohn baptist gladly . and the temporary beleeuer , who resembleth the stony ground , heareth the word , and receiueth it with ioy , mat. 13. 20. and heb. 6. 4. some that fall away , may taste of the heauenly gift . and vers . 5. taste of the good word of god , and the powers of the world to come . how then is the taste of the godly distinguished frō the taste of the wicked ? the taste of the wicked proceeds only frō tasting of the ordinances of god , not feeding vpon them ; whereas the taste of the godly comes frō feeding vpon thē . now you know there is a great difference betwixt a cookes tasting of meats , who dips but his finger in them , or toucheth them but with the tip of his tongue ; and his taste that eates of the meat , and takes it downe into his stomack̄ . a wicked man may taste of gods ordinances , but hee eates them not , hee feeds not vpon them , hee doth not digest them , they make no good bloud , no spiritual health or strength in him , he quickly vomits them vp againe , so as his soule thriues not by them ; whereas the good heart receiues the word & thriues by it , for hee brings forth fruit with patience . fourthly , if there be that excellencie in grace , this makes wonderfully for the comfort of all gods children , in regard of many high fauours , and singular priuiledges which they haue a right vnto . first of al , this may comfort them in and against all those tentations , whatsoeuer doe or may befall them , either in respect of their kind & nature , or in respect of their strength and measure . euery one feeleth most where and how his shoo doth pinch him ; and therfore in the agony of his soule cries out ( i know it to be true ) neuer poore soul tempted as i am tempted , & speaks in the language of the church , lam. 1. 12. behold and see ; if any sorrow be like to my sorrow ▪ for thy comfort consider what paul speaks to the corinthians , as weak & as foulely defiled as thou hast been , 1 cor. 10. 13. there hath no tentation taken you , but such as appertaineth to men ; and god is faithfull , which wil not suffer you to be tempted aboue that you be able , but will euen giue the issue with the tentation , that you may be able to beare it . christ praying , that if it were possible the cup might passe from him , offered vp prayers & supplications with strong crying and teares vnto him that was able to saue him from death , & was also heard in that which he feared . hee was , and he was not heard ; not heard , because not exempted frō tasting of that bitter cup of his passion : for therefore came he into the world , that hee might drinke thereof , as himselfe acknowledged : and yet heard , in that , strength and comfort was so abundantly ministred vnto him , that by suffering he ouercame . and therefore , as one that had experience of our infirmities , he hath taught vs to pray , lead vs not into tentation , but deliuer vs frō euil : as if we should say , howsoeuer ( holy father ) thou hast determined to expose vs for our triall , vnto tentations , yet suffer vs not to be vanquished or ouer-come by any euil . now wee know , or at the least should know , that ( if we pray in faith ) god alwayes heares vs : if not to be preserued from the tentation , yet to be vpheld and assisted with sufficiencie of grace to endure the tentation : so as either the power of it shall be weakned and abated , or else our strength to beare it , so increased , that we shal by the help of his grace , be able to wade thorow & ouercome it . for god knows our strength , and what our backes are able to beare , and therfore doth ballance and proportion the tentation to the strength of his children ; weaklings or younglings he will not ouer-load with such burthens as may breake their backes , or crush them to pieces ; they shall haue light tentations . whereas his strong ones haue strong trialls ; yet no other than such as they shall manfully vndergoe , without fainting vnder them , though not without the feeling of the smart of them . so that as they haue iust cause to crie out with s. paul , o wretched man that i am , who shall deliuer me from the body of this death ? so also in experience of gods gracious assistance , no lesse cause to breake forth into thankfulnesse , and to triumph with paul , saying , i thanke my god through iesus christ , &c. for is god the god of paul only ? is his grace sufficient only for paul , or some few other specially beloued , indowed with supereminent graces ? is he not also our helpe , our strength , hee that yeelds sufficiencie of grace to euerie poore sinner , that trusteth in his goodnesse , & beleeueth in his promise ? surely yes ; for the lord is nigh vnto all that call vpon him , hee also will heare their cry and will helpe them , psal . 145. 18 , 19. secondly , this may wonderfully comfort vs against the outward crosse , as well as the inward tentation . the way to heauen ( we know ) is not strowed with rushes and violets , but beset with thorns ; a rough , narrow , and troublesome way , whereupon many of gods childrē are disheartned , and are ready to faint vnder the crosse , when it lyes any thing heauie vpon them . if these had eyes to see , and hearts to consider of the excellency and sufficiency of grace , which makes vs willing to vndergoe whatsoeuer the lord will lay vpon vs , well content with the lords ordering and disposing of vs ; they would reioice in heauinesse , and be comforted against the crosse . it may be thou thinkest thy troubles are such , as thou shalt neuer bee able to ouercome , & therfore art ready euen to faint vnder thē , and giue ouer in the plain field . oh but consider the excellencie of grace , wherewith the lord hath hitherto supported thee in thy afflictions ! hath not god said , i will not faile thee , nor forsake thee , heb. 13. 5. hath he not said , my grace shall be sufficient for thee ? what though thou beest plunged into a gulfe of sorrow through manifold afflictions which haue befallen thee ? so that for a season thou art in heauinesse through them ; yet through the power of grace thou shalt be able to hold vp thy head from sinking , yea to reioyce in the end with ioy vnspeakable and glorious , 1 pet. 1. 8. what though the deuill swell & rage against thee ? what though his wicked instruments doe combine and bandie themselues against thee , seeking to spoile thee of all outward and inward comfort ? what though thy neerest and dearest friends doe now turne away their faces from thee , yea , hate and abhorre thee as an out-cast & alien ? let dauids comfort be thine , who being in great sorrow because of the rage of the people which intended to stone him , comforted himselfe in the lord his god , 1 sam. 30. 6. so doe thou comfort thy selfe in the grace of god. hath he bestowed his loue vpō thee ? hath he giuen thee of his grace ? though thy outward calamities be neuer so many , neuer so great , though thine enemies be neuer so mighty , neuer so powerfull , yet stronger is he that is in thee , than he that is in the world , 1 ioh. 4. 4. if god grace thee , what though all the world should cast the dung of reproch in thy face to disgrace thee ? if he loue thee , his loue is better than life , and he will keepe thee from taking infection or hurt , from the rage and malice of all the world that hate thee . last of all , the consideration of that which hath beene spoken concerning the excellencie of grace , may comfort thee against the dregs and reliques of corruption , and the remnants of the old man yet abiding in thee , which , it may be , doe so perplex thy soule , and wound thy conscience , that thou gronest vnder this pressure , and cryest out with paul , o wretched man that i am , who shall deliuer me from the bodie of this death ? know , thy condition is no other , no worse than the best of gods children , who so long as they liue in this earthly tabernacle , do carry about them the remainder of sin , which wil defile their best actions , oft blemish their profession , yea , grieue gods holy spirit , and make their heauenly father offended with thē ; yet comfort thy selfe , and bee assured , that though corruption may vex and molest thee , it shall neuer subdue , nor vanquish thee , because of the grace of god abiding in thee : for sinne shall not haue dominion ouer you : for ye are not vnder the law , but vnder grace , rom. 6. 14. it is a good signe there is life , where wounds do bleed & smart ; the griefe of thy soule for sin , argues the life of grace abiding in thee ; for those that are dead in sins , feele no smart , are not grieued with corruption . sin is not ponderous in the heart and cōscience of gracelesse persons ; because it is in its proper elemēt & place , where it is welcomed and entertained , where it liues and raignes . therfore , if at any time thou feelest ( as which of gods childrē feel not ? ) a rebellious law in thy mēbers , rebelling against the law of thy minde , and carrying thee into the practice of such euils as thou hatest , and hast vowed against , let not this perplex thy soule , as if grace had forsaken thee , because it is no better with thee ; but collect thy spirits , call vpon grace , and say , where art thou , my friend , my guide , my hope , my help ? stand by me , and strengthen me against corruption , which is too strong for me ; if thou help me not , i am vndone . i tell thee for truth , ( for i know ( what i say ) to be true ) that by the vertue and strength of grace , a poore distressed soul cleauing to the groūd , abhorring its selfe , and lying at the very brinke of despaire , ready to be swallowed vp of death and hell , consulting and resoluing to try whether hell torments , or the hellish pangs of an afflicted conscience were more tolerable ; i say , a poore soule in such a desperate condition , hath by the strength of grace beene brought back from death to life , and as it were from hell to heauen , receiued new , or reuiued againe its old comfort , beene at defiance with sin and satan , challenged hell and death , and bid them doe their worst , saying , who shall separate me from the loue of god ? &c. therefore yeeld not either to thine owne corruptions , or satans tentations , though they haue got thee on the hip , & giuen thee the foile . set speedily vpon the repairing of grace , and making vp those breaches which sinne hath made in thy soule & conscience . a good husband , as hee hath a care to keepe his house wind-tite and water-tite , so if through the violence of any storme or tempest , any thing be blowne down or rent , he speedily sets vpon the repairing of it , lest through negligence & delayes , things grow worse and worse : euen so deales euery good man with his own soule : if any thing be amisse , or out of order , he lets not all runne to ruine , but speedily sets vpon the repairing and amending of that which is any way weakened in him . now vnto him that is able to keepe you , that yee fall not , and to present you faultlesse before the presence of his glory ; that is , to god only wise , our sauiour , bee glory , and maiestie , and dominion , and power , both now , and for euer . amen . finis . notes, typically marginal, from the original text notes for div a02746-e1420 grace how taken in scripture . iam. 1. 17. grace defined . the definition explained . ezek. 16. 6 ▪ rom. 3. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. 1. 5 , 6. 1 ioh. 4 ▪ 19 ▪ ez. 16. 6. ro. 5. 7 , 8. 1 cor. 15. 10. rom. 3 24 ▪ psa . 104 19 luke 1. 53 ▪ esay 55. 1. ion. 2. 8. heb. 4. 16. psal . 145. 19. ephes . 1. 4. ioh. 15. 4. hee accepts of vs in christ . col. 1. 19. ioh. 1. 16. ioh. 15. 5. 1 cor. 15. 10. ioh. 14. 6. forgiue vs our sinnes . ephes . 1. 7. exod 34. 6 ▪ col. 2. 13. 1 ioh. 1. 7. iam. 1. 14. esa . 43. 25. ezek. 18. 4 ▪ mark. 2 7. mat. 16. 20 ▪ giues vs his spirit : ez. 36. 25. rom. ● . 1. 2 cor. 3. 17 ▪ and eternall life hereafter . 2 tim. 3. 15. mat. 19. 20. col. 2. 19. 2 tim. 3. 13. iob 42. 5 , 6. 1 tim. 1. 13. ez. 36. 32. hos . 14 , 9. psal . 42. 1. col. 3. 4. matth. 22. 33. rom. 7. 15. rom. 7. 24. heb. 12. 1. luk. 18. 11. rom. 2. 14. esay 58. 2 , 3. mar. 6. 20. 2 pet. 2. 20. ez. 2. 10. euidences of true grace . gal. 5 , 17. 2 cor. 5. 17 rom. 9. 24. 1 pet. 1 2 sauing knowledge , an euidence of grace . col. 3. 10. phil. 2. 16. ioh. 17. 3. esay 46. 5. psa . 73. 25. sauing knowledge . signes of it . psa . 86. 11. iam. 1. 22 , 23 , 24. luk. 8. 15. 1 ioh. 2 4. 5. 1 sam. 2. 12 1 cor. 3. 18. psa . 51. 15. pro. 10. 21. 1 pet. 2. 2. ier. 15. 16. act. 10. 33. 1 cor. 2. 4. pro. 19. 2. 1 cor. 2. 12 2 tim. 2. 25 , 26. esay 6. 10. ioh. 3. 19. pro 2 10 , 11 , 12. 2 pet. 3 18. eccl. 1. 18. luk. 12. 47. 1 thess . 1. 5. phil. 2. 15 , 16. 1 cor. 12. 7 1 pet. 4 10 1 pet. 2. 11 gen. 39. 9. 2 pet. 2. 21 ▪ faith. 1 ioh. 4. 16 gal. 5. 22. mica 3. 11. differēce 'twixt faith and presumption . rom. 10. 17. act. 2. 37. 2 cor. 1. 20 ephes . 1. 7. heb. 12. 2 ioh. 3. 8. phil. 3 9 ▪ 10. gal. 5. 6. psa . 97. 10. psal . 26. 3. psal 85. 8. ioh. 10. 27. heb. 3. 12. subduing of our lusts . 1 cor. 9. 27 gal. 5. 17. rom. 6. 14. rom. 7. 24. 2 sam. 3. 1. heb. 13. 18 hos . 14. 8. matth. 16. 23. psa . 119. 5. rom. 7. 22. hosea 3. 5. psa . 119. 104. obediēce to gods will. ezek. 36. 27. rom. 6. 17. psal 86. 11 ioh. 8. 36. 1 king 21. 27. iam. 2. 10. psal . 106. 3. obiect . answ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 6. 17. 1 pet. 5. 2. pro. 23. 26. 1 chron. 28. 9. 1 king. 3. 6 2 cor. 4. 2. motiues vnto sound obedience . ioh. 15. 14. the first reason . esay 55. 2. ioh. 4. 14. phil. 4. 11. the secōd reason . phil. 4. 13. lam. 1. 12. 1 cor. 10. 13. esa . 40. 31. the third reason . ier. 32. 40. the fourth reason . 1 tim. 4. 8. deut. 5. 29 pro. 3. 16 , 17. obiect . psal . 73. 12. psal . 73. 12. answ . luk. 12. 33. iob 1. 21. iob 34. 19. 1 tim. 6. 9 , 10. psal . 69. 22 psal . 37. 25 psal . 112. 1 , 2 , 3. the fifth reason . psal . 92. 12. iob 17. 9. the sixth reason . 1 tim. 4. 5. the seuenth reason . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so taken , titus 3. 5. act. 26. 18. obiect . answ . esa . 43. 13. esa . 46. 10. ioh. 10. 29. numb . 23. 19. 2 tim. 2. 19. mal. 3. 6. heb. 7. 25. iude 24. heb. 10. 14 ioh. 17. 15 heb. 7. 25. eph. 1. 13. eph. 4. 30. dan. 6. 8. matth. 27. 66. eph. 1. 14. obiect . psal . 51. 12. answ . phil. 1. 6. obiect . answ . matth. 12. 20. obiect . answ . 1 tim. 5. 6. symptomes of declining in grace . apoc. 2. 5. vse 1. exod. 5. 12. gen. 37. 4. 2 tim. 2. 26. vse . 2. vse . 3. 2 pet. 3. 18. 1 thess . 4. 1. ezek. 47. 3 , 4. take away euill things . 1 pet. 5. 5. psal . 15. 9. psal . 30. 6. 2 king 4. 40. phil. 1. 1 , 2. mat. 13. 22 1 tim. 6. 10. iob 31. 7. psal . 62. 10. deut. 21. 13. 1 pet. 2. 11. prou. 13. 20. psal . 119. 115. 2 tim. 3. 13. good things to be followed . apoc. 21. 6 act. 20. 32. col. 1. 6. prou. 9. 3 , 4 , 5. prou. 10. 4. pro. 14. 13 matth. 25. 29. 1 cor. 3. 6. psal . 42. 1. 2 cor. 10. 15. psal . 36. 8. obiect . matth. 13. 20. answ . luke 8. 15 vse 4. 1 cor. 10. 13. heb. 5. 7. 1 pet. 1. 6. rom. 7. 24. rom. 7. 23. rom. 8. 38. iude 24. 25 free grace, or, the flowings of christs blood free to sinners being an experiment of jesus christ upon one who hath been in the bondage of a troubled conscience ... / by john saltmarsh. saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a61026 of text r28122 in the english short title catalog (wing s485). 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. 287 kb of xml-encoded text transcribed from 111 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a61026 wing s485 estc r28122 10409971 ocm 10409971 44983 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. a61026) transcribed from: (early english books online ; image set 44983) images scanned from microfilm: (early english books, 1641-1700 ; 1389:16) free grace, or, the flowings of christs blood free to sinners being an experiment of jesus christ upon one who hath been in the bondage of a troubled conscience ... / by john saltmarsh. saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a61026 of text r28122 in the english short title catalog (wing s485). 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 216 p. printed for giles calvert, london : 1646. imperfect: pages 3-22 lacking. reproduction of original in the union theological seminary library, new york. eng grace (theology) a61026 r28122 (wing s485). civilwar no free-grace: or, the flowings of christs blood freely to sinners. being an experiment of jesus christ upon one who hath been in the bondage o saltmarsh, john 1646 45389 39 0 0 0 1 1 77 b the rate of 77 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2005-12 tcp assigned for keying and markup 2006-03 spi global keyed and coded from proquest page images 2007-04 robyn anspach sampled and proofread 2007-04 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion free-grace : or , the flowings of christs blood free ' to sinners . being an experiment o●jesus christ upon one who hath been in the bondage of a troubled conscience at times , for the space of about twel●● yeers , till now upon a clearer discovery of jesus christ , and the gospel : wherein divers secrets of the se●●● of sin and temptations , are experimenta●●●●●ed , and by way of observation , con●●●●ing a natural condition , and a mixed conditio● of law and gospel : with a further revealing of the gospel in its glory , liberty , freenesse , andsimplicity for salvation . by john saltmarsh preacher of the gospel at brasteed in kent . the second edition corrected . london , printed for giles calvert , dwelling at the black stred-eagle at the west-end of pauls . 1646. to my honorable friends sir john wray knight and baronet , sir william strickland knight and baronet ; both members of the honorable house of commons . honorable ; iknow ye both well to have loved the acquaintance of truth long , and in those times when truth was an errour , and light darknesse in the account of most ; therefore i hope the same lord will not cease to reveal to ye more of himself , till ye come to know as ye shall be known . the truths ( if i mistake them not ) i here present you , are of free-grace , such things as if cleared to the world , would enlighten us more in the mystery of iniquity then any other . there is one thing appears to us in the discovery of this , which is love , god loving us freely , and sending out his spirit of love into our hearts ; this should be that onely principle of power in beleevers now under the gospel : love began all the work of salvation in god , and love should carry on this work of salvation in men· this is a way of service which none know , but those whom the son hath made free indeed . the lord fill ye with this love , that ye may obey as gloriously as ye are commanded in the gospel , and that the experiences of free-grace may dwell richly in ye ; that ye may spiritually judge of the siner and more subtile parts of antichrist . all is not in that grosse idolatry , which is seen and felt ; there is more of mystery then so in it . i could not but thus publikely acknowledge ye , who are such publike assertors of that liberty we of this kingdom enjoy at this day , and because ye have acknowledged me in many favours to my self formerly ; for which i am your servant in the lord , joh. saltmarsh . an occasional word . it would be matter of much peace amongst beleevers , if the names of antinomian , and legal teacher , and the rest , might be laid down , and no mark or name to know one another by , but that of beleevers that hold thus and thus for distinction : surely , carnal suspitions and jealousie do much encrease our differences . some , hearing the doctrine of free-grace , think presently there will follow nothing but loosenesse and libertinism ; and the other , hearing of holinesse , of duties and obedience , think there will follow nothing but legalnesse , and bondage , and self-righteousnesse ; and upon these jealousies , each party over-suspecting the others doctrine , bends against one another in expressions something too uncomely for both ; and there are some unwarrantable notions to be found on all sides . but let us consider : can the free-grace of jesus christ tempt any one to sin of it self ? can a good tree bring forth evil fruit ? and shall we call every one antinomian that speaks free-grace , or a little more freely then we do ? if any man sin more freely because of forgivenesse of sins , that man may suspect himself to be forgiven ; for in all scriptures and scripture-examples , the more forgivenesse , the more holinesse ; mary loved much , because much was forgiven to her ; and righteous and holinesse , blood and water , jesus and lord and christ , called and justified , are still to be found together in the word . there are some too of another sort , who make some noise of free-grace ; but if all were well observed , it is not so free as it seems . i have heard of a gentleman , that because he would seem very free to his neighbours , bid fill out wine freely ; but he had commanded the servants beforehand to burn it , that it should be too hot for any of them to drink . i wish the wine in the gospel ( by some ) be not over-much heated by the law , and conditions and qualifications , that poor souls cannot taste of it freely , and yet seem to fill it out freely too . free-grace may be there in the notion of it , yet not in the truth of it . the arminians boast themselves to be as great patrons of free-grace as others : and why ? because they teach , that all that is still given to man , is for christ , and in christ ; and though by faith and works , yet all that is free-gift . so the papists boast of free-grace , that christ is given freely from the father for sinners ; and it is of free-grace that we are accepted , though of works too : so as surely there is some other way of carrying free-grace , then by joyning men so into the work ; for else it is but a popish , an arminian free-grace . jesus christ hath appeared more of late , and his glory hath been more abroad , then this kingdom ever saw before ; and indeed antichrist goes never rightly down , but when christ is lifted up ; and if jesus christ had been more in the divinity of these latter times , and in their preachings for reformation , and moses lesse , we had not onely had more of his grace , but more of his glory then we yet see . yet i do not see that the power of christ crucified , is so abroad among beleevers as it should be ; but some several ordinances are rather the businesse of this age : yet thus it hath been alwayes , whenever there were any shadows or carnal ordinances , beleevers went more after them , then christ himself . under the law it was so , and under the gospel it is so ; some outward truths of christ are sought after more then christ himself , and we make more of the beams then the sun of righteousnesse , and rather warm our selves by the sparks then the fire ; like those souldiers who cast lots for his garments , but let his body alone upon the crosse ; not but that every thing of christ is precious , yet nothing so precious as himself . so as these things ought we to have done , and not to leave the other undone . i hope by this time free-grace is no antinomianism amongst beleevers ; yet it hath been ever satans policy and the lords providence to manage a truth sometimes through a whole age , yea , and ages too , in another name then its own ; and some other age have seen it for a truth , which god would not reveal to those unthankful times . light hath walked abroad in a vail of darknesse , and truth in the likenesse of errour ; and christ hath been crucified by those who after knew him for their lord of glory , and were wounded for him whom they had wounded themselves . o that the times we live in , had not too many of these , who would persecute that christ now , whom hereafter they may preach . but i have done ; and if i have erred in any thing ( for i see but in part , and know but in part ) it is in filling out that wine too freely ; which the master of the feast , if i mistake not , hath bidden me , saying , drink , yea drink abundantly , o beloved , cant. 5. to the reader . in the experiment of this soul , you may see a spirit of adoption in bondage , and one made poor in spirit through the ignorance of the riches of grace , and by a legal faith ( as i may say ) both under grace and the law at the same time . surely such legal beleevers are as much subject to death and bondage in their own apprehensions under the gospel , as they were before under the law . you have here the frame of this soul , or the constitution and condition of a spirit before conversion , under conversion , and under the relapse or falling back into the same sins , and under the temptations for those sins , and under a legal recovery out of those temptations , and under a fuller revelation of grace and truth , onely drawn out of their own experiences ; by which we may see what the want of the knowledge of jesus christ is . and the more christ is known , and that love of god to the sons of men which was manifest in the flesh , the more that glorious liberty from the law , sin , and satan , is manifested in that soul . this made paul desire so to know nothing but jesus christ and him crucified : and the more this light of the gospel shines in the face of jesus christ , the more doth the ignorance of flesh and blood dissolve ; and the shadows of the law , as doubts , fears , terrours which are cast in , vanish before it : for the day breaks , and the shadows flie away . the onely scope of this discourse and observations is , to hold forth the glory of free-grace ; and that by this one experiment , wisdom might be justified of her children . o the riches of his grace ! o the fountain of his love ! o the exceeding and comprehensive freenesse and the flowing of his blood washing us , when we are polluted in our own ! thus he cals us beloved , when we are not beloved ; and we who had not obtained mercy , do obtain mercy . and i thought my self not a little happy to have such an effectual door as this opened , to deal with the experiences of a soul in this kinde . and for the following conference , and for my observations , and other particulars , i took this occasion to draw out my discourse of grace and gospel-glory , from the faithful experiences of such a soul , wherein the work of nature and grace , and spirit and satan , was clearly visible and discernible , rather then to found them upon meer notions and conjectural principles . for in the experiences of a soul , we may more clearly discern the deep things of the spirit , reading them in the spirits of such as possesse christ , ( as in the counterpane of the scriptures ; ) for there truth answers to truth , as in water face answers to face . the contents of the book . chap. i. of the parties natural condition , and how they felt themselves in their state of nature , before they could perswade themselves they had taken christ . pag. 1. observations . 1. of the bondage that a meerly carnal man sins in , and where true spiritual freedom is . p. 3. 2. of the resistings of sin , and sorrowings for sin , which are in a natural man . p. 5. 3. how far many go in a formal profession and meer natural religion , raised up a little by the power of the word . p. 7. chap. ii. of the parties first trouble for the sins they lived in , which is supposed to be the time of conversion , or calling , or light from christ . p. 11. observations . 1. of the preachers several dealings with this party to settle them , and not in a way of beleeving first . pag. 26 2. the unstablenesse of such as are not converted in a pure gospel-way . p. 33. 3. the several wayes which the lord makes use on to salvation . p. 35. 4. the want of true gospel-knowledge in jesus christ , is the cause of many distractions in beleevers . p. 36. 5. the opening jesus christ in the gospel , is the best and surest way to deal with sinners . p. 39. 6. a further opening of the doubtings of a soul not clearly discerning the power of the gospel . p. 43. 7. the working of the spirit of christ in a soul , though not so clearly enlightned . p. 46. chap. iii. of the parties falling into the same sins in some measure which they had lived in , in their unregenerate state , from whence all their late bondage hath been . p. 50. observations . 1. the danger of placing assurance most in mortification of sin . p. 53. 2. the danger of drawing our comforts most from the change in the outward man . p. 54 3. the spiritual condition in this life , more in being justified from sin then cleansed from sin . p. 56. 4. the greatest temptations upon sinning in an enlightned condition . p. 57. 5. that back-sliding or relapsing , is much mistaken , and mortification of sin ; of the more mystical mortification beleevers have . p. 59. 6. the sum of the mystery of mortification of sin in a beleever . p. 65. 7. that there is danger in putting too much upon the sin of relapsing or back-sliding in beleevers . p. 69. 8. the conclusion concerning the mystical and spiritual mortification . p. 73. 9. some scriptures concerning falling away interpreted . p. 75. chap. iv. the party , after such openings of the frame of their spirit , is now discoursed with upon certain particular questions . p. 78. the parties several doubts answered . 1. that they are not therefore beloved of god or in christ , because they fell back again into sin . p. 79. 2. because they found not a change in the whole man . p. 80. 3. because they feel not themselves sanctified , they think they are not justified . p. 81. chap. v. the parties great doubt concerning faith or beleeving . p 92. 1. the great gospel secret , concerning faith or beleeving . ibid. 2. we are first to beleeve , and all other gifts will follow . p. 97. the several wayes opened , how the mystery of godlinesse and free-grace hath been received in , and in what degrees it hath been enquired for in this present age . p. 106. 1. gods first revealing himself to man in goodnesse and free-grace . p. 107. 2. gods free grace to sinners more discovered . p. 111. 3. more of gods free-grace and love ; of mans sin , and redemption , discovered . p. 114. 4. the son of god how considered in the work of salvation . p. 119. 5. gods love manifested in the gospel-expressions . p. 124. 6. the new covenant , no covenant properly with us , but with christ for us . p. 125. 7. gods manner of covenanting . p. 127. 8. they that are under grace revealed , are no more under the law . p. 128. 9. when god is said to be in covenant with the soul . ibid. 10. a justified person is a perfect person . p. 129. 11. sin separates not his from god , but from communion with god . p. 130. 12. christ in the flesh . ibid. 13. christs being in our own nature . p. 131. 14. christs love . ibid. 15. christ doing and suffering for our sakes . p. 132. 16. christs mediatorship . ibid. 17. the right general redemption , by the second adam . p. 133. 18. christs love . p. 134. 19. christs blood . ibid. 20. christs blood powred out . p. 135. 21. christs vesture dipt in blood . ibid. 22. christs comelinesse . p. 136. 23. christs beauty . ibid. 24. christs names . p. 137. 25. christ and his . ibid. 26. christs love in heaven to us , or christ exalted . p. 138. 27. the gospel is christ revealed . ibid. 28. the mystery of christ in the gospel , a mystery of love . p. 139. 29. a beleevers glorious freedom . p. 140. 30. all the sins of beleevers done away on the crosse . ibid. 31. christ offered to sinners . p. 141. 32. a beleever must live in christ , not in himself . ibid. 33. how christ and a beleever were one in sin and righteousnesse . p. 143. 34. we must come before god as having put on christ first , not as sinners and unrighteous . p. 144. 35. the law is now in the spirit , and in the gospel for a beleever to walk by . p. 146. 36. legal and gospel-commands and duties . p. 147. 37. the gospel in the holinesse and grace of it . p. 150. 38. the new covenant further set forth to be meerly a promise . p. 15● . 39. the way of assurance for beleevers . p. 155. 40. the gospel ministration very glorious . p. 157. 41. in what kinde the gospel is glorious . p. 160. 42. the form of the gospel , or way of dispensation . p. 163. 43. gospel promises . p 164. 44. god under the law ; and the gospel legal , and gospel-worshippers . p. 166. 45. god and his in reconciliation . p. 169. 46. the fears of weak beleevers ; and their remedies . p. 171. 47. remedies to each fear . p. 175. 48. legal conversion . p. 177. 49. when the spirit of adoption works not freely . p. 179. 50. opinions make men legal . p 181. 51. jesus christ offered to sinners as sinners . p. 184. 52. the simplicity of the gospel salvation , easie and plain . p. 190. 53. christ and every part of christ to be studied and beleeved in . p. 194. the several wayes of free-grace , and the general point searched . p. 197. the first way of free-grace , free without all conditions of grace . ibid. a second way of free-grace , free onely with conditions . p. 198 a third way of free grace , free onely upon condition . p. 199. a fourth way of free-grace , free meerly in extent . ibid. some truths of free grace sparkling in former writers , and in some famous approved men of our times , in testimony to what is in this discourse of free-grace . p. 204. the law by the preaching of it , cannot reform , but onely faith . ibid. no preparatory works before christ . p. 205. free-grace hath many enemies . we should stand for free-grace . p. 206. faith is no condition of the new covenant of grace . ibid. we have all in christ . p. 207. christ is every thing to us . p. 208. god was never an enemy to his . p. 209. that we and those commonly called antinomians differ little . ibid. concerning our not resting on sight , or our own graces for assurance . p. 211. the law as given by moses , no rule to christians . p 212. faith before justification is no grace . p. 213. god is never an enemy to his though sinning . p. 214. christ promised to sinners as sinners . p. 215. a beleevers law is christ , and his spirit . p. 216. errata . page 198. lin. 19. and pag. 199. lin. 17. and pag. 202 , lin. 21. for intervenings read interfeerings . the flowings of christs blood freely to sinners ; occasioned by an experimental discourse . chap. i. of the parties natural condition , and how they felt themselves in their state of nature , before they could perswade themselves they had taken christ . quest . what manner of life did you lead ▪ as you can well remember ? answ . i continued in a course of some particular sins long . quest . had you no fits of terrour of conscience in your continuance in those sins ? answ . i had some gripings and accusations in my continuance in those sins ; but they tarried not with me . quest . had you any reluctancy in sinning , or did you it with full consent ? answ . yea ; with full consent , to my remembrance . quest . were you much delighted in those sins , so as you committed them with greedinesse , or were you over-powred partly through the strength of corruption ? answ . i delighted in them , and felt no over-powring of that kinde . quest . in this your natural state , how far did the light of conscience check you or put you upon any reformation ? answ . upon some duties of prayer , and hearing the word ; and checks divers times i had . quest . were not your checks such as put you upon some other religious duties ? quest . did you not see any need of christ ? answ . yea ; but it was i thought rather for my self-ends , then for love to christ . one asked me , if i could be contented without christ , if it were possible that i had my sins pardoned , and peace of conscience , and not have christ : i answered , i did not know . quest . but after all these proceedings , and soul-conflicts , which i perceive you had , and your dealings with many concerning your condition : how came you to that assurance of your calling and the spirit , as you were once perswaded you had ? answ . i shall relate unto you my experiences which i had ( as i was then assured on ) of my calling . first , when i was minded to make away my self for my sin , the lord sent into my minde this word , i have loved thee with an everlasting love : ah thought i then , hath god loved me with such an everlasting love , and shall i sin against such a god! secondly , i had many doubts and fears , but through the strength of christ i overcame all : these doubts and fears arose from the examination of my self how i could finde the work in my soul agreeable to that testimony ; for i was much afraid of being deluded . thirdly , the promise in isai. 55.1 . did stay my heart , and christ in my partaking of him in his ordinances , did sweetly witnesse , and exceedingly , that he was my christ . fourthly , i went on for some time full of joy and of comfort , upon these promises , and another i had , fear not , i will be with thee , i will never leave thee , i will never forsake thee . fifthly , i was in fears again , that i could not pray , but i had a promise , i will fulfill the desires of them that fear me : these , and many more , were my grounds and evidences , which i thought were right then when i had them . sixthly , sometimes in hearing the word , christ did witnesse to my soul , yet but seldom . but , o how i did strive against this work , as i thought , of my being called , to put away all promises of mercy from me : i may justly say , the lord saved me whether i would or no . sometimes i was dead and could not pray , sometimes very much quickned and stirred up , and i could powre out my soul in much sorrow and remorse for sin . o me thought i could spend a whole night in praying for what my soul wanted ! that which i much desired in prayer , was still , that my sinful soul might be healed of sin ; and that running issue of sin that ran and ceased not , might be stopped . yet in this my time , and those dayes , i seldom desired pardon of sin till i were fitted for mercies : but now i see we are pardoned freely , i cannot even now but say this , o rest not therefore in your own duties , lest you perish in the sparks you kindle , as i had almost done . i observed a good providence of the lord to me , in providing me still many christians to complain to in this my condition . observations on the former discourse . i. of the preachers several dealings with this party to settle them , and not in a way of beleeving first . i observe , that now this soul questioning the truth of all their assurances , they labour to perswade it to faith or beleeving , upon a ground of sanctification in themselves , which hath no evidence , nor for the present can bring any demonstration to the spirit : for satan and the parties own suspecting heart , will not let them beleeve any truth in that which they have found so faulty ; as for instance , a man that hath had cause to be jealous of his wife , & hath seen some miscarriages , all the friends she can make , are not able to satisfie and take away all grounds of fear & jealousie from him by their perswasion , but he will still suspect , because he once had some real ground ; and unlesse they can take away this , they cannot perswade him to that : so in that soul where there hath been real failings , and a spiritual discerning of its own unrighteousnesse , all the perswasions of others , cannot make it have any good opinion of it self , nor perswade it of its righteousnesse , unlesse they can take away that unrighteousnesse & sin , and make it to be no sin and no unrighteousnesse ; for the soul which is onely troubled for sin , must be setled upon some thing which is not sin ; and upon a righteousnesse , either in it self , or some other , or there can be no setlement , peace , or comfort in that soul : and yet this is the common way of dealing with souls , and bringing them up into assurance , as thus , repent and pray , and live an holy life , and walk according to the law of god ; and if they answer , they cannot do thus , o then say they , can you not desire to pray , and repent ? and if they say they cannot desire , o but then say they , can you not desire that you may desire ? and thus they winde them up by acts of their own spirit , and run them out to the end of their own workings ; when alas , these desires of desires , and the spining of such fine threds in divinity , are not strong enough to binde up a broken spirit : this is but the broken work of a soul ; for how many have desired to enter in & have not been able ? nay , who is there not that have a desire ? all the world of common beleevers are carried on by this principle of a desire . we see now the vanity of such reasonings with a soul troubled for sin , and questioning the truth of the spiritual work in themselves : such kinde of arguing may give some hints to the soul that hath the spirit of god in it , & some spiritual actings to pacifie and perswade it a while , because it findes something in it self agreeable to such a discourse ; but these are too narrow and weak to bear up the burden of sin , and legal terrours ; like the bottom and point of a top , which being so small , may for some time that it is in motion bear up the body of the top as wee see ; but when the motion is done , the top fals having nothing proportionable to support it : so the soul turns upon some hints of comfort a while , but flattens again . and this is the furthest and strongest satisfaction the discourse of such divines can give ; yet i despise them not in this light they have , so they contend not against the more glorious light of truth ; but the lord ( if he please ) reveal more unto them . but you will say , how will you deal then with a soul thus puzzled ; and questioning ? i answer , i shall not dare to place them on any bottom of their own righteousnesse , or to satisfie themselves by something only in themselves ; that were to take the disease for the physitian , & to give them no oyntment but blood of their own wound to heal them ; nor should i take that other way which many do that are of this legal strain too , as to apply promises to them first , which many times instead of drawing the soul to christ , puts it further off , bringing some conditions , which the soul questioning in themselvs , dares not meddle with before it be prepared by christ and his freenesse . but you will say , what way will you take then ? i answer , that way which the scriptures reveal to me ; first , the laying down , and establishing , and bringing forth a perfect righteousnesse , even the righteousnesse of christ , and then shewing forth the way of common right and interest to this righteousnesse , which is contained in the freest promises for bringing souls to close with and partake of this perfection , and righteousnesse ; more plainly thus ; christ crucified is the foundation , and corner-stone , and rock , for sinners . the righteousnesse of this christ is every way perfect and compleat : this righteousnesse is that which hath taken away the sins of the world , so as no sin is now to be satisfied for , nor no new righteousnesse to be wrought by any for salvation ; onely , all that will be saved are to beleeve their interest and right in this righteousnesse and already purchased salvation : and for the way of coming by a right or purchasing an interest in this righteousnesse or salvation ; it is held out without price or works in the freest , clearest promises of salvation to sinners onely , for taking and receiving , & beleeving in , all being wrought to our hands : so us this is as good a ground for one to beleeve on as another , without exception ; and in this way of salvation , to beleeve is life eternal , and not to beleeve is condemnation ; he that beleeveth hath everlasting life , and he that beleeveth not is condemned ; and this being a scripture way , i would leave the soul upon these principles , and under this commandment , beleeve on the lord jesus christ ; for this is the commandment that ye beleeve on his son , &c. but you will say , what if a soul answer , i cannot beleeve , i am not elected ? i shall answer then to such a soul thus , you are bound to beleeve , because it is a commandment , and you are not to make an objection from election or reprobation , against your beleeving ; for that were to set one part of the truth against the other : and thus you misinterpret both god and his word . but you will say , how if a soul answer , i cannot beleeve for all this ? i answer , this being a scripture-way , and the clearest way revealed to salvation , i shall commend such to the lord , who is the onely author and finisher of faith , heb. 12.2 . and for establishing souls upon any works of their own , as a way , means , or ground of assurance , as that upon such a measure of repentance or obedience , they may beleeve by , i dare not deal in any such way of our own righteousnesse , because i finde no infallible mark in any thing of our own sanctification , save in a lower way of perswasion , or motive i finde in the old or new testament scarce any beleever that stood the surest , but they had some cause through sin and corruption , and that unregenerate law in their members to suspect their righteousnesse , as david , and peter , and paul , &c. and likewise the stream of the word runs all against our own righteousnesse . but you will say , what are all the divers scriptures which set us upon trial and examination of our saith and works ? i answer , there is another kinde of analogy and rule to interpret these by more principal , and not of assurance for salvation . these are rather marks for others , then our selves , to know us by ; as in the epistles of john and james , &c. and for those other few scriptures they are rather to be interpreted to the testimony of the spirit of god witnessing and perswading , then to the mixt , spiritually carnal works of our obedience and holinesse , which can give but a mixed act of assurance at the best , being of a mixed nature of flesh and spirit . but you will say , what way of assurance would you commend to a soul thus troubled ? i answer , christ in the word and promise to beleeve in for assurance . this was that way the lord himself commended to his disciples , as to peter , when he knew he should deny him , and foretold him of it , and knew how it would discourage him and wound him ; yet he puts not peter to this course , saying , peter , thou art an holy , obedient , loving apostle ; remember this to comfort thy self under thy denial : but he says , peter , i have prayed for thee , that thy faith fail not . and thus he laid him in an encouragement from a word or promise to beleeve by , and not from any thing in himself ; and so to his disciples when he was to leave them , he laid them not in assurances thus , o my disciples , though i am from you , yet ye have been thus and thus penitent , humble , loving , obedient ; and let this be your ground and assurance when i am gone : but he layes in words and promises , you beleeve in god , beleeve also in me , i will s●●d the comforter , and i will see you again : and these are the grounds for their assurance to beleeve by ; and this was abrahams way , he beleeved the promise in hope against hope : and so all that walk in the steps of the faith of our father abraham . ii. the unstablenesse of such as are not converted in a pure gospel-way . i observe , that the calling and conversion which souls have in a legally-gospel-way , not from a pure and clear apprehension of jesus christ revealed in the gospel , covenant , or promises , though there may be truth in such a calling , and christ received , yet the manner being not in the way of pure gospel-dispensation , the soul may be exceedingly puzzled and perplexed ; so though christ may be truely there , yet being not in a gospel-form , but a legal , the soul may mistake and lose the knowledge of christ , as when christ was in the habit of a gardiner , many knew him not , and when he walked with the two disciples to emans , they knew him not . and thus many under the law , though they had christ as truely then as now , yet not in that form , not manifested in the flesh , and the free promises , as now : and christ observes this to his disciples , ye beleeve in god , says he , implying how their faith was more carried out to god as then , then to himself ; and therefore he addes , beleeve also in me , that is , now let me manifested in the flesh be the truth whom you beleeve . iii. the several wayes which the lord makes use on to salvation . i observe , that the lord doth improve many ways and means to bring a soul under the power of the gospel , as several accidents and occasions , though those things are not properly or principally to be called the ministery of christ , or the gospel-ordinance for revealing jesus christ ; but they are like the chariot in which the eunuch rid , which was onely an outward accommodation to his receiving christ ; but the proper and more immediate means , was the book of the prophets which he had with him in his chariot . we see paul was by a sudden accident brought into a way for the gospel , to have the free passage to his soul ; nor did that accident or occasion serve as the means of his receiving christ , but ananias was sent to him , the means instituted by the lord to be a way of conveying the power of christ upon his soul . faith cometh by hearing , and the gospel is that power of god unto salvation , and the spirit comes by the preaching of faith . iv. the want of pure gospel knowledge in jesus christ , is the cause of many distractions in beleevers . i observe , when the lord sends the light of jesus christ into a soul that hath formerly been in darknesse , and in the shadow of death , then it begins to see its corruptions and lusts ; and if there were any master-sin , or chief-sin which had dominion , as lust in some , pride in others , revenge in others , worldly mindednesse in others , then the soul presently is pricked upon the discovery of that , and there is a remorse and perplexity in the soul : they in the acts , after peter had laid open their sin of shedding the blood of christ , were pricked to the heart for it , and were inwardly troubled , and wounded , saying , men and brethren what shall we do ? and if there be not a clear understanding of jesus christ and the gospel , the soul thus wounded , will groan under many legal convictions , & the soul will hardly distinguish its condition from a worse or more miserable , even that of sorrowing under the power of the law . had not peter been assured of the love of christ , and had his word that his faith should not fail ; his tears , and judas sorrowing , had been all of one colour and kinde , to the present and not clearly enlightned apprehension : as joseph , who till he had opened himself to his brethren , was mistaken by them for a cruel and a harsh governour ; but when they saw it was their brother joseph , o what meltings and embracings were then amongst them ! many a soul convinced by that spirit which christ hath sent to reprovo the world of sin , walks sadly under the wound or burden , not knowing the nature or condition of such a spiritual wound ; and many preachers like some chirurgions who keep their patients from healing too soon , that they may make the cure the more admired , do accordingly keep such souls with their wounds open ; and if they powre in any thing , it is rather wine then oyl , rather something of the law then the gospel ; so as they are not onely long in healing and getting peace through jesus christ : but they carry a scar with them still , and are as it were lame in their consciences a long time after , like some poor patients that have had as much of the sound flesh cut a way as the rotten , and so have been healed , though but to a bodily infirmity all their life time . all this is for want of the knowledge of the spirit of adoption being in such a soul , and the spirits workings in the clear apprehensions of christ , ( as it is not enough to enlighten the world that there is a sun , but there must be a clear body of air for this sun to shine through ) and of the application of gospel-promises , of perswading to faith and beleeving in jesus christ for the pardon of sin , which settle , and assure , and establish a soul more ; and the light that comes in through such gospel-applications , and power , will exceedingly melt a soul , and wound a soul : but they are the woundings and meltings of love , and the spirit of adoption , not of fear and bondage , but of power , love , and of a sound minds . mary wept , and washed christs feet ; peter wept bitterly , not in fear , but in love ; witnesse her box of oyntment , & peters profession , lord , thou knowest i love thee . the passions which this gospel-way works in the soul , are such as bring inlargements , and flowings , and powrings out of spirit : but the passions which the law works , bring in a straightning , a contraction , or gathering up , or narrownesse into the spirit ; and therefore it is called bondage and fear . v. the opening jesus christ in the gospel , is the best and surest way to deal with sinners . i observe , they that are wounded for sin and are enlightned to discern it , and are so wrought on by the spirit as to feel and be sensible of it , being taken into covenant with god in christ , & their stony heart taken out , and yet dark in the purer conceivings of the gospel ; such are ready rather to put away gospel-promises , then receive them , and imagine themselvs rather in fitnesse for judgement , then mercy or grace : and then if preachers run to the law in their dealing with such souls for their thorow humiliation , as they say or pretend , and not to the gospel , & faith in jesus christ ; they bring fire , and not water to quench them , and so kindle them the more ; and setting the everlasting burnings of the law before their souls , put them all into a spiritual fla●m and vexation . nathan delt otherwise with david , though under the old testament , where there was more priviledge for the law , 2 sam. 12.13 . i have sinned ( saith david : ) the lord hath put away thy sin ( saith nathan . ) this is as solomon saith , to give strong drink to him that is ready to pe●ish , and wine unto those that be of an heavy h●art , prov. 13.6 . if any one sin , saith john , we have an advocate with the father , christ jesus the righteous . here is gospel applyed to the very sin , and the physitian brought home to the sick , and jesus christ brought to the very gates of a groaning spirit . i know the divinity of some former ages to these present times , made up all their receipts for distempered souls of so much law , and so much gospel , and usually but a grane or dram of gospel to a pound of law ; not being then clear enough in judgement , to unmingle things which antichrist had confounded and put together , as the two testaments , and two covenants , and not rightly discerning christs manner or way of preaching , and the apostles , both in their holding forth law and gospel . now we know that the apostle saith , received ye the spirit by the preaching of the law , or the preaching of faith ? gal. 3.2 . and therefore , they that would make the law the ministery of life , and of the spirit , are not of such a spiritual discerning as the lord hath now revealed : and such put a soul upon a legal method of conversion , or coming to christ . first , they must be kept so long under the law for humiliation , and contrition , and confession , and then brought to the gospel , as many books and teachers do : when as the law is not of any power to infuse such gracious passions into the soul as the gospel cals for . blessed are they that mourn , and they that are poor : but this is not the mourning spirit under the law , nor the poor spirit under the curse of the law for sin : but the gospel-mournings , and gospel-poverty , even mournings of love , like the groanings of the turtle , cant. 2.12 . if they be onely such as the law brings forth , and presses the soul into , they are no better then the contritions of esau and judas ; but if they be such as the law or spirit of jesus christ , or the law of life works in the soul , then they are of a more spiritual and pretious nature ; but this is from the gospel and the preaching of faith . what law did peter preach to cornelius , or philip to the eunuch , or ananias to paul , or paul to the jaylor , and his houshold , but only jesus christ ? nor can you finde the law , i mean the law in its form , or covenant , preached , but to those that were under the law , and pretended to stand by the law , and to set up a righteousnesse by the law , as the pharisees and jews , &c. though in all this , i esteem no lesse of the law then any other , as it was a law for the people of god under moses , and hath something of the image of god in it : but now we are under a better law , a more excellent law , and a more spiritual commandment . even that law which was but a few single beams of righteousnesse , even ten , but a decalogue of righteousnesse ; yet now in the gospel , the righteousnesse of god is brought forth in more glorious and spiritual commandments ; and for ten , there are scores ; and with this righteousnesse of god , the righteousnesse of christ is brought forth , which makes the condition of gods people a blessed condition ; so as they stand righteous now in all their obedience to the righteousnesse of god , which is the more pure , transcending , and excellent law of the commandments of the gospel , or the more perfect rule of the righteousnesse of god in the righteousnesse of christ ; so as the new testament is both the law and gospel , or the righteousnesse of god and christ more excellently manifested . do we therefore make voide the law by the preaching of faith ? yea , we establish the law , christ being the end of the law for righteousnesse . vi . a further opening of the doubtings of a soul not clearly discerning the power of the gospel . i observe , a soul that is not informed by a pure gospel-light , nor apprehends not clearly the way of faith , of christ , and the promises , and the glory of the new testament , is ever unsetled , unstable , full of fears , doubtings , distractions , questioning ; and the more such a soul is reasoned with concerning their condition , the more they question the truth of every spiritual working in them ; and this comes from the power of the law still upon their consciences , which is more powerful to convince and accuse them , then the gospel is to excuse or acquit them , having more of the ministery of condemnation before them , or in their eye , then of the ministery of life , & jesus christ ; and satan he takes advantage of their legal condition , and stirs up jealousies and doubts ; and so much as there is of legal apprehensions , so much there is to hinder the bringing in of the kingdom of god into the soul , which is not onely righteousnesse , but peace and joy ; and therefore under the old testament , where they saw the blood of christ onely , through the blood of bulls and goats , and heard the apostles afar off in the prophets , and were brought to the mountain that smoaked , they lived in much bondage , and being under the law till the fulnesse of time that the seed came , were like servants , though they were heirs too ; the heir as the apostle saith , then differing nothing from a servant , though he was lord of all . there is nothing but the taking in of the law , and accusings or condemnations of it , which can trouble the peace & quiet of any soul ; for where there is no law , there is no transgression , and where there is no transgression , there is no trouble for sin , all trouble arising from the obligement of the law , which demands a satisfaction of the soul for the breach of it , and such a satisfaction which the soul knows it cannot give , and thereby remains unquiet like a debtor that hath nothing to pay , and the law too being naturally in the soul , as the apostle saith , the conscience accusing or else excusing : it is no marvel that such souls should be troubled for sin , and unpacified , the law having such a party & ingagement already within them ; which holding an agreement with the law in tables or letters of stone , must needs work strongly upon the spirits of such as are but weakly & faintly enlightned , and are not furnished with gospel enough to answer the indictments , the convictions , the terrours , the curses which the law b●ings ; therefore all the power of christ , and the gospel , is to be applyed to raise up such souls from under the power of those stones and burdens which the law would ●oll upon them : such are to have more gospel then ordinary applied , because they have so much law naturally within them . such are to know , they are not now under the law , but under grace ; and the law hath no more dominion over them , and they are dead unto that husband , and they are now upon a new foundation , jesus christ himself being the chief corner-stone ; and we should say to such , let not your hearts be troubled , ye beleeve in god , beleeve also in jesus christ . vii . the working of the spirit of christ in a soul though not so clearly enlightned . i observe , that in a soul though legally enlightned , or receiving christ , yet there are certain gospel-workings , whereby it will appear that jesus christ is there . 1. there is a closing or fastning , or clasping about christ in the promises of the gospel , especially some of the freest and fullest of grace ; for such souls can onely finde some freedom of going out to christ in them , as some who delights most in men of easiest and hearty behaviour , and can sooner make a friend of them then any other ; and if there be but any promises with the least condition of repentance , &c. they dare not meddle with such , suspecting themselves not enough prepared for them , and suspecting the promises like strangers of too narrow behaviours for them to be familiar with , like some modest homely maide that is unwilling to go abroad into company of greater quality then her self , lest she should not be well thought on , or received as too mean or ill-bred for their society : so are the souls of such as cannot close with the conditional promises . 2. there is in such , some breathings of soul to god , some flowings out of spirit , some meltings of heart in prayer and dispositions ; like a birth newly quickned , where there are many motions of life , so where christ is new formed ; like a lock in tune , where there is in every wheel put turnings and stirrings . my beloved , saith the spouse , put in his hand by the hole of the door , and my bowels were moved for him . i rose up to open to my beloved , and my hands dropped with myrrhe , and my fingers with sweet smelling myrrhe upon the handles of the lock . 3. there is in such , a secret working against sin and lust , or corruption ; the spirit that is come in , is a pure , a clean , an holy spirit ; and all the motions and operations of it , are to make the soul and body clean , and spiritual ; as they that are of a neat and finer disposition , they will not live in a room unswept , and ungarnished : i have put off my coat , saith the spouse ; how shall i put it on ? i have washed my feet ; how shall i defile them ? and he that hath this hope , saith the apostle , purifieth himself , even as he is pure ; and having received such promises , there will be a cleansing themselves from all filthinesse , both of flesh and spirit : what communion hath light with darknesse ? 4. there is in such , some acts of communion with god in his several ordinances , and with the spirit , and christ ; such will finde a power and efficacy , a rellish and sweetnesse , a stirring and awakening in the word preached , in prayer , in spiritual conference , in every ordinance , which others that are yet meerly carnal , do not experience : though it fares often with such , as with samuel when he was young , and the lord called him ; he thought it had been eli that had spoken ; he was not acquainted with the voice and speakings of the spirit , or of god : so the souls of such , know not the word not spirit in their souls many times ; the voice of christ is not heard for the voice of moses ; nor the voice of grace for the voice of the law ; and they know not when the lord breathes or comes as eliah , whether in the winde or in the fire , when as he is in the still and small voice of the gospel ; there are many things which hinder such in their discernings and perceivings of the spirit of christ ; not onely things without , as the law , &c. but something within , the passions and legalnesse of their own spirits , which troubles both their spiritual hearing and seeing ; and that makes many souls walk so little in the spirit , and be at such a losse in their communion with god ; and all this is for want of bringing the soul more out into the glory of the gospel , being called the ministration which exceeds in glory , till with open face they behold , as in a glasse , the glory of the lord ; which glory would exceedingly force away the darknesse , and clouds of ignorance , fears and doubts from the soul , which like smoak arises from the fire and kindling of the law , in weak beleevers . we know green wood with any fire in it will set all the room on a smoak ; so beleevers whose spiritual principles are but green , and have any sparks of the law and the curse for sin kindling in them , will be fuller of smoak then light ; therefore they are called smoaking flax . i will not quench the smoaking flax . chap. iii. of the parties falling into the same sins in some measure which they had lived in , in their unregenerate estate , from whence all their late bondage hath been . quest . i pray relate to me how long you continued in your back-sliding , till the lord let you see it to the terrour of your soul as you thought ? answ . no long time ; for i saw it shortly after ; then i had great terrours almost in a despairing way , and then i questioned all my assurances and evidences of gods love i had , and promises i had received . then i went to my friend the preacher , full of terrour ; who desired to know the cause , and i told him . then he asked me how it came to be so with me , i told him , through violence of temptation and natural corruption . he told me , the sin was not mine , but so far as i consented ; but that could not satisfie me . he asked me , if god were not able to forgive it ; i told him , i questioned not gods ability , but his will . i desired some particular instances of him of any falling into the same sin again . i knew the saints of god had faln into divers great sins , but not into the same : he then alleadged to me that of the prophet of back sliding israel ; but because he could not clear to me that it was the same sin , i was not comforted by it . many and divers promises , both he and all the rest applied unto me ; i was sometimes refreshed , yet but for a while . they chid me oftentimes , and said , i lookt for such a measure of grace , which i did not , but the truth of grace in me ; and indeed they never told me of any promises , but still there was such qualifications in them as i questioned all . quest . it seems then this was your case , you could not perswade your self of the truth of your light , because of your returning to sin ; nor finde such conditions in your self , upon which you could rightly as you thought , apply the promises . i pray let me know some particular temptations you have had , if you think good ? answ . i was tempted to make away my self , lest the longer i lived , the more i should dishonour religion . satan came again to me , to eat something with pins in it , to choak my self , that it might not appear how i died ; which i did ; but , in mercy , i found no harm ; the lord prevented it , i know not how . many times i have been tempted by divers means to destroy my self , but was still prevented by several providences . i have been much tempted to keep alone : the temptations i had , came in alwayes most violently , and furiously ; i could scarce hold , i was not my self . the lord once when i thought to have stabbed my self , sent in a wicked fellow , who brought a book and read , by which i was mercifully prevented . i found still in all my temptations i was prevented by some providence , and upheld . if in the temptation , i could but get to consider once , then it ended ; and in this course i have lived and continued most . observations . i. the danger of placing assurance most in mortification of sin . i observe , that satan doth tempt our naturall corruption exceedingly to the same sins which have reigned most in us in the times of our unregenerate condition ; for by that , he may the more easily draw us to unbeleef , and perswade us against the love of god in christ , and to question our calling , because we are naturally apt to take measure of our graces and gods love to us , first , by the mortification of sin in us , and dying to former lusts ; and if we finde that otherwise then we would , we presently let go our hold upon the promises , and slaken our beleeving , and perswade our selves that because it is thus and thus with us , and corruption quickening again , we were deceived in our selves , & that sure the spirit was never in us , because we finde some goings back , and fallings again in the same way we did at first . i confesse in natural causes , and things , the outward working and effects do give the best assurance concerning the truth of their essence or being ; but that is not the onely way of spiritual assurances ; they are more by way of word and promise , then work and operation . abraham beleeved in hope against hope , rom. 4. ii. the danger of drawing our comforts most from the change in the outward man . i observe , that the soul naturally examines its spiritual state or condition by calling to minde former wayes , and times of uncleannesse , and by comparing times and seasons , the latter with the former ; and the assurances and comforts of many , are raised upon this very foundation of comparison : therefore if satan can force them or entice them into any part of the former conversation , he knows he can exceedingly puzzle and perplex them , & keep them long under bondage . i know the apostle sets forth the churches state of corinth , &c. by comparing times ; such were some of you , but ye are washed , &c. but this is not by way of putting true beleevers upon a method for assurance ; but in describing and comparing the outward state of the church-way with what they were before . and hence it is , that relapsing & fallings again into the same sins , do bring such anguish and terrour upon such souls , even almost to confusion of face ; nay , he makes many souls by this one snare , go desperatly forward to sin upon a new score or tally ; as if it were in vain for them to perswade themselves of christ or the love of god , but rather to sin it out in this life , not considering that the blood of christ cleanseth us from all sin , 1 joh. 1.7 . and that if we sin , we have an advocate with the father , 1 joh. 2.1 . but go upon an empty and half despairing beleef for salvation , like some bankrupts , that having once broken , ran desperately into more and more debt ; and finding themselves unable to discharge some , they take no care for any ; as they who said , it is vain to serve god , and what profit is it that we have kept his ordinance ? mal. 3. iii. the spiritual condition in this life , more in being justified from sin , then cleansed from sin . i observe likewise , that a soul which is once brought into these entanglements of back-slidings , & such as have no clear gospel-light nor understanding to undeceive & unwinde themselvs , fall under very sad temptations at length : for whither may not satan roll such a poor soul that is tumbling down the hill already ? and they that weigh their state of grace onely in the scale of mortification of sin , as it is commonly taken for dying to particular acts , cannot be so infallibly or certainly perswaded , as they that place their assurance most in christ , in the free promises , because sin hath ever a stronger side in us then the spirit ; and in this life , the sin is more taken away then the lust , and our blessednesse is more in having the curse of it removed , then the corruption ; and our justification is more glorious then our sanctification , and our forgivenesse from sin , more then our cleansing from sin . for the just shall live by faith , which is not a life by sense and sanctification meerly , but a life by beleeving for life in another , in christ ; and therefore our life is said to be hid with christ , and christ is called our life ; when christ who is our life , &c. i speak now to the weak and wounded beleevers for sin , not to the carnal and unregenerate in sin . iv. the greatest temptations upon sinning in an enlightned condition . i observe , that the temptations of self-murdering and self-destroying , are much from an inward perplexity & restlessenesse of soul for sin in an enlightned condition , so as a wounded spirit who can bear ? and that a yeelding up the soul to the least violence of temptations is very dangerous ; and that the fury of temptations is best allayed by considering and gaining time upon the temptation , and not closing too soon . these are the fiery darts the apostle speaks off ; darts , because they come as shot into the soul , and fiery , as enflaming the spirit . now the spirit of god is a more pure , peaceable , and easie to be intreated spirit , and the workings of it more gracious ; temptations being so quick , violent , & raging , are best resisted in christs own way and method ; he did not stand hearkning and parleying , but applyed the word presently in his own power against them ; it is written , thus and thus . and in the apostles way , resist the divel and he will flee from you ; neither give place to the divel . and amongst all the spiritual artillery , the shield of faith is the strongest ; and we may sooner beleeve satan from us , and beleeve unto victory , and conquering through christ , in whom we are more then conquerours , as the apostle saith , then by reasoning or arguing ; for then we fight against a temptation in our own power ; but , by beleeving , in christs power . v. that back-sliding or relapsing is much mistaken , and mortification of sin , of the more mystical mortification beleevers have . i observe , that this one mistake in some preachers and people , hath deceived many ; that a soul converted , doth scarce fall back into the same sin ; and that such a fall or relapse is a ground for us to question all . now we must know , that the spring and fount●in from whence that sin flows which was a powerful sin in the unregenerate state , is lust , or the law in the members , or the body of sin , or the flesh ; there are all these , and more names for sinful nature : now the converting a soul to christ , doth not heal this fountain of sinful nature wholly , nor take it away quite ; but there is still a power in the flesh lusting against the spirit : so as it is both possible and easie for the same particular sin or act of corruption , to break out and appear upon the juncture of the same temptations , and gods taking off for a time his power of restraint and spirit . we know corruption may gather strength in the regenerate ones , and so the fountain may bubble at the same place after conversion as before . conversion takes not away corruption from the nature of man , but ingrafts or plants in a new nature of spirit into the nature of man , which weakens and impairs and works out the flesh ; and the inward growing of the new man , causeth a perishing of the outward man ; and we being now in the second adam who is the quickning spirit , the old man or adam is put off daily with his former lusts ; yet not so , but that we may be much lost in our account , as many are ; for there is great deceitfulnesse in mortification of sin as it is commonly taken ; for the not actings of sin , or conceivings of lust , is not pure mortification ; because there may be lust or sinful nature ; & yet that lust through the power of some law , covenant , promise , or legal watchfulnesse , as is usual with some under legal conversion , may be so kept under , that it breaks not out , and yet it is there ; as in the paring of the nails , or cutting of the hair , or pruning of the tree , there is a cutting off , but not a cutting out , nor an eradicating or rooting up of such a nature ; and so long there may be a breaking out , a springing a gain ; and so in corruption or sinful nature : so as i conceive it is rather tradition then truth , that converted persons can scarce relapse into the same particular sin ; yet we have been told of a strange power which contrition or repentance brings with it to the melting away the former sin quite , or at least , to lay in such a spiritual restraint upon the soul , that it shall scarce ever commit the particular sin of its unregenerate state again . for my part , i like the notion well , if it did not cast a snare upon souls that are weak and of a back-sliding nature . as for example , if one ride through a stony way where he hath often faln , his fals may make him ride more watchfully , and carefully ; but they cannot secure him against falling again . but surely , mortification of sin is not purely understood ; it is not the restraint or legal watchfulnesse over a particular sin in which many a papist as well as legal professors abound ; and so a preserving the soul by a carnally-spiritual carefulnesse from tha● sin , as a keeper that hath a lion in a chain who is onely tame , because he cannot break out ; nor is it onely a spiritual change or transforming power the spirit brings with it into our nature , but it is a more spiritual thing ; yet it is an implanting or embodying with christ in the fellowship of his sufferings , passion , death , and resurrection ; and it is a dying to the dominion of sin , more then to the nature of sin , even to the sting , and strength of sin , which is the law , as the apostle saith : for if the not acting such or such a sin , or the spiritually-carnal change , as the sanctification of this life is , there being no pure in dwelling inherent righteousnesse in any , were pure mortification : then not onely your popish anchorites , or eremites would excel , who live in their cell and wildernesse , and keep their corruptions , as jaylours keep their prisoners in irons and grates , that they break not out and wander so abroad as other mens corruptions that have more liberty ; and yet they are as bad as the rest , as these in the prison , who are as very theeves in the dungeon , as they that are robbing by the high-way . but further , there would be something of our sanctification , which we might call righteousnesse ; and so in time be as confident , as they that will not lose the merit of their own works . i speak here , you see , to further and advance a gospel-mortification , or a dying to sin in the power and life of christ , as well as the spiritual nature or new man : but i would not have the power of mortification and conversion from sin , mistaken to be in the not acting such or such a particular sin which was acted before , or meerly in the particoloured change or inchoative sanctification onely ; we know what an overvaluing of that hath brought , because such a mortification is too low and legal for pure beleevers ; but in that implantation and mystical ingrasting the soul into the glorious fellowship of christ his death , &c. as for instance , we put not a mans living and excellency of reason in an outward motion of the body , or some one or two reasonable words spoken , but in the life , and soul , and glorious spirit within him . we put not the glory of the light in the windows or panes of glasse where it shines , and cleerly too : but in the body of the sun , the fountain of light below ; so pure and spiritual mortification , is radically or principally in our fellowship and union with him who killed sin in our nature in the body ; and thus we are spiritually and mystically dead to sin , and that corruption which is within us , will not be able to live long under the power of such a spiritual death and nature as christs is , but will waste and die daily , though still pure mortification consists not principally in the not indwelling of corruption , but in our implantation into fellowship with christ ; for if such dying of corruption were true mortification , then they that are dead in the grave and can sin no more actually , or they that are on their sick bed and disabled to former sins , were mortified persons : no , it is an higher mystery to be mortified to sin , then to not sin or not act corruption , or to be spiritually changed by the spirit , or spiritual nature within ; nor can any interpret , as if they that were thus spiritually mortified , need not strive against sin or the strength , or the growing of it in the flesh or nature : no , that were a contradiction , and is an impossibility ; for the cherishing corruption and fomenting or nourishing sinful nature , will no more stand with such ●spiritually , mystically mortified beleever , then liberty to sin will stand with assurance of pardon for sin in the fame childe of god . shew me any taken into the fellowship of christs death , that can make such provision for sin : i speak not of some particular acts , and that is the reason we read in scriptures of so little conversation in sin , or continuing in sin in the saints & former beleevers ; nor do the scriptures put the form of sin or wickednesse upon particular acts of sin , calling david an evil man for his uncleannesse , or job for his passions , or moses for his unbeleef , or peter for his denial , but upon sinful and unregenerate nature , as in cain , esau , jeroboam , ahab , judas ; such are wicked men in the scriptures account , who are wicked by nature , not from any particular action . a tree is not evil , because it bears evil fruit , but because it is naturally an evil tree . the sum of the mystery of mortification of sin in a beleever . in a word , to gather up this mystery of mortification of sin into a few plain words , that it may be more clear , both to the comforting weak beleevers that are wounded for sin ; and to help all beleevers more powerfully against sin , in the mortifying of it . 1. first let this be considered , that mortification of sin is not in the not committing a sin ; for then children , and civilly-moral men were mortified persons . 2. that the fountain of sin or sinful nature , is not wholly taken away by the spiritual nature begun in regeneration or the new birth . 3. that pure mortification of sin , is not in the meer absence of the body of sin ; for then , dead or sick men were mortified persons . 4. that the pure spiritual and mystical fountain of the mortification of sin , is the being planted together in the likenesse of christs death , our old man being crucified with him , rom. 6.6 . our union with christ , our head , our righteousnesse , our vine . now from these things thus considered , we may raise up this consideration concerning mortification of sin , that they who are mystically and spiritually planted into christ , are partakers of the power of his death , which that highest , purest , and most mystical mortification that any have ; and with this there goes a spiritual power , transforming and changing the whole man from former lusts ; & this latter is called a putting on of the new man , and a being renewed in spirit and in minde , and a putting off the old man which is corrupt , eph. 4.22 , 23. coloss. 3.10 . now that power wherein we are perfectly mortified , is our union with christ , our being planted in the fellowship of his death , &c. and that wherein we are imperfectly , or in part mortified , is in that transformed nature , or spiritual nature , the body of sin being in a beleever more or lesse , till he lay down this body , and take it up a more glorious one . so as a beleever is to consider himself dead to sin onely in the fellowship of christs death mystically , and to consider himself onely dying to sin in his own nature spiritually ; so as in christ he is onely compleat , and in himself imperfect at the best . we are compleat in him , saith the apostle , coloss. 2.10 . yet there is such ● power , and efficacy , and mighty working in this mystical union and fellowship with christ , that he shall finde sin dying in him from this , the spirit working most in the vertue of this ; this being like the spice or the spirit it in the wine that makes it powerful and quick : therefore we are said to be risen with christ and to die with christ , and our life to be hid in christ , coloss. 3.1 , 2 , 3. christ being the life , power , vertue , and energy of the spirit ; and the more of christ we take against sin , the greater and surer will our victory against corruption and sin be : and this would be well observed by those that are a little legally biassed , or carried to mortifie sin by vows , promises , shunning occasions , removing temptations , strictnesse and severity in duties , fear of hell and judgements , scarce rising so high for their mortification as christ . now these in themselves are but empty , weak means of prevailing against sin , like the mighty sails of a ship without either winde or tyde ; many of those do well in their place and order , like oares in a boat , which though it be carried with the tyde , if well managed , they may help it to go the faster ; as that of shunning occasions , strictnesse & severity in duties , and watchfulnesse : but it is christ crucified , which is the power of all , and in all ; it is christ lifted up as moses lifted up the serpent , which strikes in more soundnesse into the wounded beholder , then any other meerly legal way or experiment , wherein many beleevers have toyled and carnally fished all their time for power over some corruptions ; and like peter and the rest , have caught little or nothing , because jesus christ was not in the company . there is danger in putting too much upon the sin of relapsing or back-sliding in beleevers . to conclude , i would have men tender now they make conversion such a mortification to that particular sin or act which was the sin of the unregenerate condition , lest while they lay down a law to prevent a sinning again , or a second wounding by the same sin , they make that sin if committed again , as it may be , wound the beleever more , even to the danger of unbeleef ; then which , there cannot be a greater to hinder true mortification ; because that any unbeleef keeps the soul and christ as it were asunder , and from closing in the souls own apprehension ; and all that time , there can be little power brought home from christ by faith against that sin : my reasons are these : 1. because that sinful nature is not wholly healed in this life ; so there remains a natural inclination to that particular sin as well as another ; nay rather , because nature is more byassed towards it then any other . 2. the wound , pricking , or sorrow that any soul enlightned by jesus christ , feels for that sin , is not of such an exceeding or rather infinite vertue , as to abolish it , or to lay in such a perpetual impression upon the soul , that the soul should live under the image of that remorse and wound , and so never dare or adventure to commit it again . i finde no such lasting and continuing , and firm or thorow work in the spiritual motions , operations , and impressions , but by degrees ; christ upbraided his disciples how soon their hearts were hardned ; and we finde the spiritual affection and resolution of peter , wherein his soul was raised up on high , wasting and flatting in his denial : the gales and breathings of the spirit are like the winde , joh. 3. which makes a thing move or tremble while the power of the air is upon it ; but as that slakens , or breaths , so doth it . 3. there is no promise that i can finde for the present , against the never committing again such a particular act , or sin which he lived in , in his unregenerate state . i know there are differences made , and certain works set down to know a sin by , that is committed in a regenerate state , & before , as the weaknesse , and contrary dispositions or reluctancy in which it is committed , 〈◊〉 paul implies in rom. 7. &c. though here , some of these divines may be puzzled in this way of their differences too ; for take a man in the strength of natural or common light , living under a powerful word or preacher , by which his candle , as solomon saith , is better lighted then it was , such a man shall sin against as seeming strong convictions as the other , if not more . but by the way , i humbly conceive there are certain dampings of satan , and flesh and blood , together with the withdrawings of the spirit on gods part , that will puzzle the best that goes so exactly by marks and sense more then by faith ; for the way of the spirit is not so grosse , & carnal , & discernible , as the divinity of former times , and of some of this present age would make it . it is as hard to trace and finde the impressions of the spirit , as the way of a bird , as solomon sayes , in the air . the spirit that is of god , knows only the way of the spirit . and the apostle speaks many things too , as he says , because of the infirmity of our flesh ; we must not therefore form up the things of the spirit too much for the feelings of flesh and blood : and they that write so of a regenerate mans estate , and set us down such infallible signes as we meet with commonly , do take their experiences too low , and carnally , and mistaking the allegory , and way of the word or scriptures which speaks of things because of the infirmity of our flesh , write upon spiritual workings , as philosophers upon moral vertues , and do bring down the spirit into the very allegory , and so allegorize and incarnate or make fleshly the things of the spirit : and so do many , both preach and write of regeneration as a work of nature , though not a natural work . 4. the restraints of the spirit , or that law of jesus christ in the soul , is not made sure to the soul , as concerning particular acts or sins , but onely concerning the power of sinful nature in general , and the weakning and destroying of that ; neither are the particular laws or commandments in the gospel , always in their power upon the soul ; but when the spirit of christ doth take them , and apply them , and quicken them unto the soul , and put a spiritual majesty upon them . the conclusion , concerning the mystical and spiritual mortification . to conclude , the experiences of the spirit in those that are spiritual , are not all in one degree , some more , some lesse ; and the law of the spirit in those that are spiritual , will carry them against the law of sin and flesh ; because it is both contrary to the flesh , and likewise of a spiritual and transforming nature ; and so gathers strength in us against the body of sin , and is still working it self a greater part , and dominion in us , and fashioning us like unto jesus christ , both in righteousnesse and true holinesse ; and the people of the lord are very rarely found in the great sins of their unregenerate estate , especially if they were grosse ones , such as the light of their natural conscience abhors , as well as the purer light of the spirit , as adultery , murder , &c. then they are doubly armed against them , and so may more rarely commit them ; but if they be such particular acts or sins as are not so clearly condemned by nature , as some kinde of lustings , with hypocrisie , passion , lying , &c. they may the more easily be committed again , because the light in nature is but faint or little th●● opposes them , or which takes part with the light of the spirit against them . these things may be sufficient to let us see into the nature of back-sliding in the regenerate ones , and to binde up the broken hearted that are faln , as well as to shew a more excellent way to keep from falling in the strength of jesus christ . and therefore let this be written upon the heart , and on the palms of the hands of all , both wounded and whole beleevers . that we are compleatly or perfectly mortified , or dead to sin , by our being planted into christ , and the fellowship of his death : and we are but dying to sin in that spiritual mortification of our sinful nature in this life : and therefore let not any particular acts of sin discourage any , considering they are more excellently dead or mortified in christ ; nor let such an excellent and glorious way of mortification , tempt any to a neglect of mortification of sin in the body , no more then the free-grace of god in forgivenesse of sins ought to tempt any to take liberty to sin . some scriptures concerning falling away , interpreted . but for all this , there are certain scriptures which have a sound of much terrour in them against back-sliders , as in heb. 6.4 , 5. for it is impossible for those that were once enlightned , &c. and in 2 pet. 2.20 , 21. for it had been better for them not to have known the way ; and some others of this sort . now , these places are much misinterpreted ; for these concern not true beleevers , but such as fall from the common enlightning , as in heb. 6.8 . 2 pet. 2.22 . and form of profession which never had the power of god and the spirit in it ; but so far as to bring them into the number of beleevers , or church of visible saints , of which sort john speaks on , they went out from us , because they were not of us ; yet the apostles write this to the churches , because they should know that a form of profession meerly , cannot secure any , unlesse there be the power ; and these cautions , which do more immediately and directly belong to apostates , and false professors , yet have their use upon true beleevers and saints too , as of quickning and watchfulnesse , and close walking with god , and of praise , that they whom the lord preserves from such apostacy , may be more awakened to glorifie his free-grace upon themselves that stand , as appears in heb. 6.9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. in which places the apostle raises up their thoughts into the immutability of the covenant in which they now stand , and that they cannot fall away now god having assured it by an oath . yet if any shall object further , but these places shew how fair a profession one may make , and how far one may go in the way of christ , and then fall off : and here the soul may doubt , and say , but , o , am not i one of this kinde , because i am faln back ? but i answer , no soul can make any such application in true a gospel-sense , unlesse it fall or apostate from the faith of christ , which is here spoken on and meant , and not of particular sins , or failings committed . but against the power of these , and all other places which satan would interpret , to the wounding of a spirit ; we must know the onely remedy is beleeving , as abraham did , in hope against hope ; and that can never fall away that can beleeve ; and no sin can damn it , if it will but beleeve the pardon of that sin , which every beleever ought to do . this is the commandment that ye beleeve , 1 joh. 5. not considering sins singly , and by parts , but considering himself a righteous person in christ , and justified when christ rose for our justification . for the consideration of the pardon of sin in this sense that our divines have commonly taught and preached it , not minding the spiritual analogy of the word , concerning the righteousnesse of a beleever , breeds all this distraction ; for some delt out christs blood as the pope his pardons , for one sin after another , never stating a beleever in the righteousnesse of christ , and so in a fully pardoned condition , ephes. 5.27 . revel. 1.5 . chap. iv. the party , after such openings of the frame of their spirit , is now discoursed with upon certain particular questions . quest . let me know now in order , what your doubts are , which you think , if you were satisfied in , your soul could be at peace ? answ . i question whether i am in christ . quest . what grounds have you to question your being in christ ? answ . 1. my falling back into sin . 2. i do not finde that change in the whole man . 3. i cannot beleeve . quest . doubt 1. this is then your first doubt : that you are not therefore beloved of god or in christ , because you fell back again into your sin , so as you did . suppose i prove to you , that no sin can make one lesse beloved of god , or lesse in christ ! answ . then i shall conclude that sin cannot hinder the love of god to my soul . quest . i shall prove , that no sin can make one lesse beloved of god or lesse in christ . 1. the mercies of god are called sure mercies , his love an everlasting love , his covenant an everlasting covenant ; i am perswaded , saith paul , that neither death nor life , nor principalities , nor powers , &c. shall be able to separate us from the love of god , which is in christ jesus our lord : so then , to whom he is once merciful he is ever merciful ; whom he once loves he ever loves ; whom he once takes into covenant , he is ever theirs . i am the lord , i change not . 2. whom the father loves , he loves in the son in whom he is well pleased ; and his son is alwayes alike beloved of him ; the same yesterday and to day , and for ever ; and whom he loves in his son , he accounts as his son ; he is made unto us righteousnesse , sanctification , and redemption : so as we being not beloved for our own sakes , but for the sons , nothing in us can make god love us lesse because he loves us not for our selves , nor any thing in our selves , but in and through his son in whom he is well pleased . 3. if god should love us lesse or more , as we are lesse or more sinful , then he should be as man , and as the son of man ; and if beleevers stood upon these terms with god , then how are these scriptures true , he rose again for our justification , who shall lay any thing to the charge of gods elect ? who shall condemn ? there is no condemnation to them that are in christ jesus : the foundation of god standeth sure : he ever liveth to make intercession for them . so as god is ever the same that loves , and his love is as himself , ever the same ; and christ in whom we are beloved , ever the same . doubt 2. your other doubt is this . you finde not a change in the whole man . what mean you by this change , in your own sense ? answ . i mean not a perfect change , but a newnesse in all the powers and parts of soul and body , which i suppose to be sanctification . quest . is the end which you propound to your self in finding out this change of the whole man , for grounding any assurance on , of gods love , and your being in christ ? answ . yea , because they that are in christ , are so changed , and there is such a work wrought ; all things are become new , and old things are passed away : now , i finde not this . quest . the scope of your doubt then is , that because you feel not your self sanctified , you think you are not justified . i shall allow you your sanctification so far as the scriptures do , as a lower motive , and more carnally mixed and uncertain way of perswasion and assurance of justification . but a little to note to you two sides sadly mistaking one another in points of this nature : the one cryes out against the other , as if they held we were justified partly from our being sanctified , or from our works ; the other on the contrary , cry out that such would cast out all sanctification : now such opinions are in neither of them . justly in them , i mean in those of both that can spiritually judge : but there are some expressions on both parts , which make the one passe for legal teachers , and the other for antinomians ; the one giving too much in their sermons and books to faith and works , in an unwarrantable jealousie lest holinesse should be sleighted ; some other lesse then is fit , lest free-grace should lose her due ; and both in an unwarrantable jealousie . and indeed , the latter i must prefer before the former : for if i must erre , i had rather cry down men to exalt christ , then christ to exalt men , though i would do neither ; but let both have their place and order . in this point i hope in the lord , to keep from dashing against the scriptures either way ; the spirit of the lord lighting my candle . the doubt . because i feel not my self sanctified , i fear i am not justified . the doubt being thus , i shall lay down these particulars . 1. if you suppose that god takes in any part of your faith , repentance , or new obedience , or sanctification as a ground upon which he justifies or forgives you , you are clear against the word ; for if it be of works , it is no more of grace , otherwise work is no more work . 2. it must then be onely the evidence of your being justified that you seek for in your sanctification . and these two things premised , i now proceed . 1. we must allow any to take in any thing of their sanctification to help their assurance , which the word allows , as the spirit , and the fruits of it , repentance , mortification of sin , new obedience , &c. but then it must be done in the scriptures own cautions and way . 2. the scriptures lay down these following things . 1. christs sanctification to ours , or his true holinesse . 2. faith about our own sanctification . 1. as first , christ is revealed to be our sanctification : christ is made unto us righteousnesse , sanctification . i live , yet not i , but christ liveth in me . ye are christs ; but ye are sanctified , but ye are justified in the name of the lord jesus , he hath quickned us together with christ : we are his workmanship created in christ jesus unto good works . jesus christ himself being the chief corner stone . christ may dwell in your hearts by faith . that new man which after god is created in righteousnesse and true holinesse . we are members of his body , of his flesh , and of his bones . and be found in him , not having my own righteousnesse . i can do all things through christ which strengthneth me . that we present every man perfect in christ jesus . but christ is all and in all . your life is hid with christ in god . see heb. 13.20 , 21. all these scriptures set forth christ , the sanctifi●ation and the fulnesse of his , the all in all . christ hath beleeved perfectly , he hath repented perfectly , he hath sorrowed for sin perfectly , he hath obeyed perfectly , he hath mortified sin perfectly , and all is ours , and we are christs , and christ is gods . 2. the second thing is faith about our own sanctification . we must beleeve more truth of our own graces then we can see or feel , which the lord hath in his infinite wisdom and dispensation so ordered , that here our life should be hid with christ in god ; that we should walk by faith and not by sight : so as we are to beleeve our repentance true in him , who hath repented for us ; our mortifying sin true in him , through whom we are more then conquerours ; our new obedience true in him , who hath obeyed for us , and is the end of the law to every one that beleeveth ; our change of the whole man true in him , who is righteousnesse and true holinesse . and thus without faith it is impossible to please god . this is the scripture-assurance for a childe of god , or beleever , to see every thing in himself as nothing , and himself every thing in christ . faith is the ground of things hoped for , and the evidence of things unseen , heb. 11.1 . all other assurances are rotten conclusions from the word ; and such things as true legal teachers have invented , not understanding the mystery of the kingdom of christ . the scriptures bid you see nothing in your self , or all as nothing . these teachers bid you see something in your self ; so as the leaving out christ in sanctification , is the foundation of all doubts , fears , and distractions : and he that looks on his repentance on his love , on his humility , on his obedience , and not in the tincture of the blood of christ , must needs beleeve weakly and uncomfortably . but now , to propose some questions to you . quest . you say you feel not the change of the whole man . answ . yea. quest . then , i must prove your sanctification to you , not your justification . answ . yea ; for they that are justified , are sanctified too , which i cannot finde in my self ? quest . will you say a thing is not there because you feel it not there ? answ . but i do not know it to be there . quest . but will you conclude it is not there because you know it not to be there ? answ . nay . quest . you say well ; for david cryed out in the bitternesse of his soul , that his sin was ever before him , and then his sanctification was out of his sight , and that god had forgotten to be gracious : but i said , says he , this is my infirmity : you know in a house when it is dark , all things are there that were before ; but you see them not till the candle be brought in : the womans groat in the parable was in the house , but she found it not till she had lighted her candle : therefore you must say as david , light my candle o lord ; and the spirit of man is the candle of the lord . answ . but i feel corruption more violent which would not be if it were mortified . quest . you are mistaken in that , it is from life in you , and spirit in you , that you feel corruption ; if you were dead in sins and trespasses , you could feel nothing no more then a dead man ? these oppositions in you shew a twofold law within you , a law in your members , with the law of your minds : two natures in you of flesh and spirit ; the flesh lusteth against the spirit ; nor is the light of a meer natural conscience , or a soul commonly enlightned such a strange opposer and complainer against the law of sin in the flesh , as you seem to have in you ; besides , john saith , if we say we have no sin we deceive our selves . but i dare not carry you on too far by signs of this nature without christ , who is a beleevers sanctification as well as righteousnesse . but to stop the issu● of the soul in these questions and scruples with this question : quest . can you have any assurance that the change that is in any childe of god , in this life , or their sanctification , is such in any particular act or work , as there is no spot of sin in it ? is it not mixt of flesh & spirit ? why then do you feel after it so as you do ? since the best and throrowst sanctification in any , is not pure enough for the eyes of the lord ; why make you it then any bottom for assurance ? you see all the while you have so done , you can finde like noahs dove , no rest for the soal of your foot ; for saith christ , when you have done all you can , you are but unprofitable servants ; and all our righteousnesse is but as filthy rags ; and while you gaze on your work of sanctification , you finde a rottennesse in every part of it , and call all into question , and finde fault both with your repentance , mortification , and new obedience and all ; therefore you must take christ in here for sanctification still , to settle and establish your spirit . answ . but what use is there then of my sanctification ? are not the fruits and effects of the spirit in me , such as follow immediately upon my being justified ? quest . yea , they are the natural flowings and workings of your faith , they help to evidence your faith , and comfort your faith in their kinde and degree : but as i said before , they are given to be a light in some measure to your own , and others consciences : let your light so shine before men ; and glorifie god in your bodies , and in your spirits . shew me thy faith by thy works ; they are the bracelets of the spouse , they are the beams of christ the sun of righteousnesse . now , clouds may hinder the beams from enlightning a room , but the sun is still where he was ; the tree you know is there where it was , when the apples or grapes may be blown down ; so the glory of sanctification may be often darkned , and the fruits of it blown down by the winde of temptation , spoken on in the parable : yet then , such promises as these are laid in for such a season ; who is among you that feareth the lord , that obeyeth the voice of his servant , that walketh in darknesse , and hath no light ? let him trust in the name of the lord , and stay upon his god , isai. 50.10 . and the vision is for an appointed time , but at the end it shall speak and not lie ; though it tarry , waite for it , waite for it , because it will surely come and not tarry : but the just shall live by faith , habac. 2.3 , 4. answ . but why do the apostles presse sanctification , and the new man so , and love , and new obedience , &c. in all their epistles ? quest . i answered this partly before . sanctification is the beginning of the forming of christ here in this life in one part of him , which is holinesse , which shall be perfected in the life to come , when we shall be fashioned like unto his glorious body . sanctification is the witnesse to the righteousnesse of christ , which being a glory out of sight , to the soul and the world , is made clearer by faith and holinesse to both : so as in sanctification , both soul and body , flesh and spirit joyn to glorifie the riches of christ . ye are bought with a price , glorifie god in your bodies , and in your spirits , and walk as children of the light , and of the day . so as the wisdom of the spirit is seen much in the word , in pressing sanctification , and praising sanctification , both to set forth the nature of the spirit in beleevers , and to quicken flesh and blood against an empty formal profession . chap. v. the parties third doubt concerning faith or beleeving , which i call the great . the third doubt is whether you do beleeve or no ? the great gospel-secret concerning faith or beleeving . first , i shall shew you my thoughts concerning the nature of this doubt . it is one thing to beleeve , and another thing to know we beleeve . i suppose , none ought to question whether they do beleeve or no , but to beleeve till they be perswaded that they do beleeve , & more and more of the truth of their faith or beleef , righteousnesse being revealed from faith to faith . my grounds for this , are these : 1. christs command to beleeve , and this is his commandment , that we should beleeve on the name of his son jesus christ . now , commands of this nature are to be obeyed , not disputed . good servants do not reason their duty out first with themselves , but fall to doing as they are commanded . 2. i finde not any in the whole course of christs preaching or the disciples when they preached to them to beleeve , asking the question , whether they beleeved or no , or whether their faith were true faith or no ? i finde one saying , lord , i beleeve , help my unbeleef : but not , lord whether do i beleeve or no ? and lord encrease my faith : but not , lord whether is this true faith i have or no ? it would be a strange question in any that were bidden to a feast , to ask the master of the feast whether his dainties were real or a delusion ? would not such a question disparage him for a sorcerer ? so in the things of the spirit , to be over-jealous of the truth of them as many poor tempted souls are , doth not be come the faithfulnesse of jesus christ . the way to be sure of the truth of the good things , is to taste and see how good the lord is . spiritual things are best felt and tasted with feeding upon them . eat o friends , drink , yea , drink abundantly , o beloved . 3. for any to doubt whether they do beleeve or no , i finde to be a question onely fit and proportionable for christ himself to satisfie , who is called the author and finisher of our faith . none can prove more properly to a soul it beleeves then he on whom it beleeves . who can more properly shew one that he sees , then the light which enlightens him for that very purpose ? 4. faith is truely and simply this ; a being perswaded more or lesse of christs love ; and therefore it is called , a beleeving with the heart . now , what infallible signe is there to perswade any that they are perswaded , when themselves question the truth of their perswasion ? there may be some things which may strengthen and help , which i shall hereafter shew you from the word , which are by way of effects and properties of this faith and beleef ; but none can simply perswade a soul that it doth beleeve , but he on whom it doth beleeve : god shall perswade japhet . who can more principally , and with clearer satisfaction perswade the spouse of the good will of him she loves , but himself ? can all the love-tokens or testimonial rings and bracelets ? they may concur and help in the manifestation ; but it is the voice of the beloved , my beloved spake and said unto me , rise up my love , my fair one , saith the spouse . 5. we ought to beleeve till we be perswaded that we do beleeve , because the more we do beleeve , the more we shall be perswaded to beleeve , according to that place in the ephesians , in whom also after ye beleeved , ye were sealed with the holy spirit of promise : and he that beleeveth hath the witnesse ; though there is more to be said to this last scripture . the way to be warm , is not onely to ask for a fire , or whether there be a fire or no , or to hold out the hands towards it , and away , and wish for a greater ; but to stand close to that fire there is , and to gather heat . 6. we ought i suppose , no more to question our faith , which is our first and foundation grace , then we ought to question christ the foundation of our faith : for as all christian religion is destroyed by the one , so all the salvation in that religion to any soul in particular by the other : therefore it is said , they entered not in because of unbeleef ; and again , the word did not profit being not mixed with faith in them that heard it : and hence is the apostles caution , take heed lest there be in any of you an heart of unbeleef . 7. it is satans greatest policy to put a soul upon such a question : for by this he sets on the soul for evidence from things which he knows can afford little but a questionable assurance , as perswasion most upon marks and signes of our own sanctification , or works , which cannot hold good without faith it self , to bring down christ upon them ; for he puts us clean back if we observe . we are proving our faith by our works , when as no works can be proved solidly good but by our faith ; for without faith it is impossible to please god . we know that every piece of coyn or money is valued according to the image and superscription that it bears ; and if cesar be not there , though it be still silver , yet it is not coyn , it is not so currant ; and he that hath it , cannot make such use of it , and so assure himself to trade with it , as otherwise he might do . so there is not any thing of sanctification currant , and of true practical use & comfort to be a beleever , unlesse jesus christ be there , and the image of christ which is righteousnesse , &c. or true holinesse . while satan puzzles us in questioning our faith or beleeving , he keeps us off from beleeving , knowing that this is the condemnation . he that beleeveth not , is condemned already . we are first to beleeve , and all other gifts will follow , &c. here i cannot but wonder at any that keep souls in acts of preparation and qualification , from the act of beleeving , as if we could beleeve too suddenly ; and many a one loses some degrees of faith while they are seeking it thus in the evidence of their works ; for while faith is kept off from christ , and the soul suspended , faith decayes , and becomes weaker and weaker ; when as if it were still exercised upon christ in the promises , it would soon bring a clearer and more undeceivable evidence with it , then can any other way be ministred unto it . in the gospel all are immediately called to beleeve ; to day if ye will hear his voice : sirs saith the jaylor , what must i do to be saved ? beleeve say they on the lord jesus christ . and this is the work , that ye beleeve on him whom he hath sent , saith christ ; and saith philip to the eunuch , if thou beleevest with all thy heart thou mayst ; and he answered and said , i beleeve . so as i shall draw this conclusion for many that are in the dark in this point , both preachers and people : that none can beleeve too hastily in jesus christ our righteousnesse , because righteousnesse is revealed from faith to faith ; and while we beleeve not , we live not properly ; for the just shall live by faith ; and while we beleeve not , we may after a sort be said to be under condemnation ; for he that beleeveth not is condemned . so as we ought not to stay the exercise of our faith , either for repentance or humiliation , or any other grace ; but we ought to beleeve , that we may have these ; for faith worketh by love , &c. and adde to your faith vertue , saith the apostle , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godlinesse , and to godlinesse brotherly kindnesse . all these , are to be added to faith , or work from faith ; nor are we to stay our beleeving till we be assured by some signes that we do beleeve ; we must beleeve that we may know that we do beleeve ; for the witnesse comes by beleeving , the spirit bearing witnesse . yet to these i allow you any examination or tryal of your faith , which may consist with beleeving . well , i shall put some questions to you after these grounds . quest . is faith alwayes with full assurance ? answ . nay . quest . can you conclude you have no faith , because you have no full assurance ? answ . nay . quest . you say well ; for there are degrees of beleeving ; one degree is to beleeve , another is to be assured you beleeve . there are in the word beleevers of several ages ; some are called little ones , weak ones , babes , children , strong men ; some are such as have been sound beleevers , and are made weak through sin , and temptation , and ignorance of the covenant of free-grace and their righteousnesse in christ , and the glorious estate of a beleever under grace , as a man that is not perfectly healed of some infirmity . for the nature and properties of true saving faith , which i told you on , they are better discerned in the word & christ , then in the soul that hath them , because they are not in the soul purely , but with mixture of corruption ; which like mud in the water troubles the sight , and the spiritual discerning ; and that makes so many beleevers who can spiritually judge , care so little to see themselves in their own righteousnesse ; but in christs ; as paul , and be found in him , not having mine own righteousnesse . the nature and properties of true saving faith , is almost the businesse of the whole new testament . 1. the nature of faith is this , it is called the ground of things hoped for , and the evidence of things that are unseen . 2. the properties are everywhere described by repentance , and humiliation , and love , & godlinesse , and purity , and charity , & meeknesse , and all holy conversation , and prayer , and hearing , and obeying the will of god . all these are with true faith ; and a beleever is one , who though he hath all these , yet he will not behold them in himself , but in christ , and as paul , i live , yet not i , but christ liveth in me . now the great mistake which i finde in this and ages before , is , the singling out the properties of a true faith , and sending a beleever for his assurance most thither , in himself ; which caused the beleevers of former ages , to walk in bondage , though with the spirit of adoption ; and to make up their assurance much like the beleevers under the law , from their obedience and repentance , and humiliation in themselves , christ being much in the dark to them , and little seen then . and much of the same darknesse covers this age we live in , who are very dark in that mystery of glory which paul speaks on in beleevers , as sorrowing , and yet alwayes rejoycing , as dying , and yet behold we live , as having nothing , and yet possessing all things . but i pray , what temptation had you concerning your not beleeving ? answ . i thought i was one of those that could not beleeve , and that i being such a sinner , it was not for me to beleeve . quest . for your being one of those that could not beleeve , i shall speak to it in these questions . 1. is there any exception against you in particular , in the whole book of god ? as to say , you , such a one , or such a one , cannot beleeve , you have no right to christ ? 2. can the counsels of god , concerning the vessels of wrath be known ? can any say i am not elected , seeing his wisdom is unsearchable , and his wayes past finding out ? 3. are not some called at the eleventh hour of the day ? 1. the thief upon the crosse at the hour of his death ? is not this satans temptation then to perswade you to conclude any thing for your condemnation before hand ? 2. for your other doubt of being such a sinner , and therefore not daring to beleeve , i shall put these questions to you . 1. do not they that would beleeve , onely if their sins were lesse or lesse hainous , beleeve rather upon some ground in themselves , then gods command ? 2. do not the promises belong to sinners as sinners ? answ . yea ; but as repentant sinners . quest . what were the churches of the corinthians , ephesians , colossians ; and what was paul before christ came to him ? were they sinners or qualified ? and what were all that beleeved , before they beleeved ? answ . they were sinners . quest . came not the promise to adam , even then when he was dead in sin ? answ . yea. quest . whether were not you in their condition or no , that is , a sinner , according to your own apprehension ? answ . yea. quest . whether are not you then as free for christ to come to , as they were ? answ . yea. quest . whether are not the promises as free , and open to you , as to them : you being all alike sinners , and gods will being revealed no more for ones election then anothers , no more for their election then yours ? answ . yea. quest . whether are any promises made to any in christ , or out of christ , onely in themselves ? is not christ the onely qualified person for all promises ? and so through christ derived upon all his , we being said to be compleat in him ; doth not all fulnesse dwell in him , and all receive of his fulnesse ? and are not all the promises in him , yea and amen ? these conclusions then i shall draw forth . 1. election and condemnation being secret things , belong to the lord ; and were not revealed in the word to the end to hinder any from beleeving ; for that were against gods goodnesse and mercy revealed ; and they that make such use of them , serve not the lords ends , but satans ; for such an end is against the sweet simplicity of the gospel of christ . 2. the onely ground for any to beleeve , is the word or promise , not any thing more or lesse in themselves . this is the commandment that ye beleeve on the son of god . 3. the promises of christ are held forth to sinners as sinners , not as repenting sinners or humble sinners , as any condition in us upon which we should chalenge christ ; for then it is no more of grace , but of works . now we are freely justified by his grace . 4. what ever promise there is , which hath any condition in it , it is ours in him , that is in christ , who was the onely conditioned and qualified person for all promises , all being in him yea and amen ; and all being compleat in him who is the fulnesse . a short preface . having thus far discoursed occasionally upon these temptations , i shall adde a few observations more for clearing the way of salvation a little further , and then i shall open the several wayes of revelation that the mystery of godlinesse hath been received in , and in what seekings , and in what degrees free-grace hath been enquired for in this present age . i. gods first revealing himself to man in goodnesse and free-grace . god hath revealed himself under several notions and names , and orders of working to man ; and in them we are to rest , and not to form up meditations beyond them ; for beyond them is infinitenesse , and glory , and we may sooner be dazled then discern any thing of god or the workings in himself . there lie the depthes of the wisdom of god , and the unsearchablenesse of his wayes ; and who can know the minde of the lord ? or who hath been his counsellour ? god then that he might make himself out to the creature , first reveals himself in goodnesse , and makes man according to something in himself ; so as there is more image of a god in him , then in any other thing below : for god said let us make man in our image after our likenesse , gen. 1.26 . and herein is the goodnesse of god , that he gives any being to any thing but himself , and any glorious being to man , more then to any other ; for what is man that he regardeth him , or the son of man that he visiteth him ? he hath made him a little lower then the angels , and crowned him with glory , psal. 8. man being thus created , must know himself to be but man , and a creature ; and therefore hath a law given out to live by , & to order his obedience to him that made him : but man being made meerly by the will of god , is made onely to continue by the same will , and not unchangeably good ; that the creature might consider the glory he had , not to be his own , but onely at the pleasure of him that made him ; which will and pleasure was revealed in the law of the tree of life , and executed upon the obedience and disobedience in the creature or man to this law : and now man sins and disobeyes , and by this is brought to see the power of him that created him , who in this beginning of things revealed himself onely in glory , power , and dominion , to the world , and in no other form or notion to the creatures he made but of lord , or creator , or law-giver . i finde there was infinite wisdom of god appeared in the suffering the fall and disobedience of man ; for by this , the creature came to see and acknowledge it self under the power of a law , and in subjection , and dependency to him that created it : so as the glory of god was much advantaged by such a change ; which if the creature had never experienced , could not have been so evident nor clear : and hence it is , that the angels or spirits of an higher order fell too , as well as man ; so as by this , the power of god was made known to the creature , and the creatures subjection or dependency upon god , to it self : this change running through the order of the whole creation , rom. 8. the creature being thus brought by it self under a change of condition , god raises himself advantages and glory from hence , to make out himself before the creatures in his power , will , mercy , love , &c. that the world may know him more , and know that there is yet an infinitenesse in him not to be known ; and all our knowledge is bounded in those things which he hath made out for himself to be known by . to the time of sinning then , or the first disobedience , the lord revealed himself only in glory and goodnesse ; his glory was in the creating and commanding ; his goodnesse in giving any thing a created being or subsistence for obeying and laying out his image or resemblance upon one creature above all the rest , and making man to have dominion under him , yet for him , over the creation . but man now failing under the power and curse of a law , god reveals himself in mercy , and in a notion of compassion and pitty , and seeks out man who was now a sinner , and brings to him the tydings of something in a promise ; which though it might be dark to him , who was now in the region and shadow of death , yet god made it something clearer by his dealings and carriage towards him , making coats for him , and cloathing him , and taking care for him ; and so holding forth something of compassion towards him ; yet mingling it so with the curse and change in the creation , and his condition , that he might live as well under the anguish of the curse , as the power and comfort of the promise : and how much of christ adam knew , how much the first adam knew of the second , is not revealed , not much surely ; for this time and that under the law , was the time of the hiding of this mystery in promises and sacrifices , and the keeping it secret till that which was called the fulnesse of time was come , and christ was manifest in the flesh . ii. gods free-grace to sinners more discovered . we find the scriptures set forth god in a notion of free-grace ; and therefore we must so order our apprehensions and conceptions of god , that we may know him in his free-grace , as well as in his love , and look on him and consider him in this order of working . god first and more properly , had mercy upon man faln and under the curse ; and he is called a god shewing mercies , and great in mercy , and rich in mercy , and plenteous in mercy , abundant in mercy , and father of mercies , and the lord god merciful and gracious : so as sinful man , who by the power of sin and the curse , was under condemnation ( for death entered by sin , ) yet by a power more infinite then that of sin and the curse , was raised up to be the subject of this mercy , and that onely thing about which this free-grace or mercy was exercised : and thus light was wrought out of darknesse , and good out of evil . and now a work of redemption , more glorious then that of creation , is beginning to the world ; and gods work of mercy is exceeding the work of his power , and yet infinitenesse in both ; for god himself was to become a creature , or the son of man in this second work , which he was not in the first . and thus we see how this change in the creature makes only way and liberty for the fulnesse of god to work out to the sons of men , as well in a work of redemption as creation ; and saving those that were made , as well as making them ; yet this work of redemption was carried at first in a mystery , rather of mercy then love ; for there was little but a promise of the womans seed revealed ; so as here was rather mercy appearing as yet then love , and a remedy propounded to man for sin , by that time the sin was committed , to shew that god was never an enemy , though man was . and so much of gods good will onely revealed , as man might rather conceive himself not destroyed then saved , and rather not damned then redeemed ; and that in the prophet , sets forth god rather at first in mercy and compassion to us , none eye pittied thee , to have compassion of thee ; when i passed by thee , and saw thee polluted in thy blood , i said unto thee live , ezek. 16.6 . and the apostle cals us vessels of mercy , that he might make known the riches of his glory on his vessels of mercy . rom. 9.23 . so as in this manner of revealing the infinite work of salvation , we may be better satisfied , then by going out into the glory of gods counsels , where we may lose our selves rather in the fulnesse of truth then finde any . so as thus god hath drawn out things more to our reason ; for how can we think god who is infinitely pure , whose eyes are purer the● to behold iniquity , can love a sinner as a sinner ? all love is from something amiable in the thing loved ; but what is there in man faln , and corrupted , for god to love or delight in , to make his delight with the sons of men ; where is the comelinesse ? therefore god must from m●er grace more properly then love , order some righteousnesse or new glory for man ; in which , he may beautifie , adorn , and love him . and this is the righteousnesse of jesus christ , in which we are said to be chosen and predestinated to the adoption of sons . thus god in free-grace had mercy on us , and gave christ for us ; and in him we are made capable of the love of god , and ●ccepted in the beloved , ephes. 1.6 . and not as some , that man was elected before christ , the body before the head , and christ for man , as shall appear more fully in another place . iii. more of gods free-grace and love ; of mans sin and redemption , discovered . the scriptures reveal to us a pure god , a just god , a perfect law , the first man sinning , a law broken , a curse entering , mercy working in a promise of life , a way of salvation darkly discovered , jesus christ this way , this jesus christ given for sinners , and yet purchasing sinners ; all this wrought in time , and yet a predestination and election of grace before all time , god loving us and giving christ for us , and yet loving us in the same christ . these things are thus brought forth in the word , and the spirit of god can onely guide us into safe constructions of the mystery thus revealed , and how to draw the work of redemption into such order , that sin & death by the first man may appear , and righteousnesse and life by the second , and something of the counsels of god concerning both , before either was brought forth to the world ; and yet but something , and not all . i finde , before sin and righteousnesse did thus appear in the world , that god is said to predestinate , and elect , and chuse us . i finde that all this work , thus wrought in time , yet is said to be present before god in all time ; and therefore he is called the lamb slain so long ago ; and we are called chosen in christ before the foundations of the world were laid . so as all i can finde out of this glorious mystery , which is made up of such contrary wayes , and workings , of sin , and grace , justice , and mercy , an old adam and a new , and predestination or election of grace , will onely amount to this ; that man sinned , god had mercy , and gave his son , which was god with him from everlasting , to be that for man , and in man , which he could not be in himself , righteousnesse and true holinesse : and thus man becomes a new creature to god again , not in himself , but in another . god still is the same , but man was not ; nor is god the lesse unchangeable because of some several carriages or distributions of the same work about man ; mans falling , and redemption in christ ; mans sin and christs suffering , may be said to be but the love of god ordering man to the praise of his free-grace through several conditions , of innocency , sin , and righteousnesse . yet this i finde further , that the main and glorious work of redemption , was that full and final work , ordered by god the father with himself . so as mans sin was onely serviceable to this , and was but for the bringing about of this , though not decreed of god , but occasioned by man . god fore-knowing the changeablenesse of his creature , and so working by that , not taking any new counsels upon this change in man which he took not before , but ordering this to that salvation he had ever ordained ; nor is the revealing of gods predestination or election in christ , so much to let us see into the order of his counsels ( for who hath known the minde of the lord ) as to set up god in the glory of his power , will , and wisdom , before our eyes , that we may not look at any thing as happening from its own causes , and to order us from conceiving any change in god , as if our sin and christs suffering had wrought any alteration in him , either to enmity or love . if you would know this mystery without confusion , & yet in admiration , know that all this work of free-grace , and mans salvation in jesus christ , was ever the same with god , who calleth things that are not , as if they were ; and mans sinning , and gods revealing christ in promises , and in the flesh , and in the gospel , is , that the creature may partake of it ; and whereas there is a work of sin , of time , of persons , of order , of scripture-notions , of manifestation ; these are but so many several ways by which the work of grace , love , sin , christ , and salvation , is finished in the things themselves . and all these several parcels of law , gospel , sin , righteousnesse , free-grace , election , &c. go to the making up this body of christ the elect ; the law could not have been wanting , for then there had been no transgression ; and sin could not , for then there had been no free-grace ; and righteousnesse could not , for then there had been no redemption ; and free-grace could not , for then there had been no mercy ; and election could not , for then there had been no everlastingnesse of purpose of god . so as this one infinite work of salvation is manifested in many parts to us , who could neither enjoy it , nor know it otherwise , not in that fulnesse nor infinitenesse as it is in god . and these many parts make up that one work of our redemption in jesus christ ; nor can we know any thing of it but thus in parts , not in the whole or glorious intirenesse of it , we know but in part . iv. the son of god how considered in the work of salvation . there are certain scriptures which contain the mystery ; yet in the letter of them , hold it forth under a divers notion or word . 1. god so loved the world that he sent his onely begotten son , &c. joh. 3.16 . with other scriptures of this kinde , as 1 joh. 4.9 , 10. &c. 2. of the other sort are these scriptures , god hath chosen us in him before the foundations of the world , ephes. 1.4 . god hath saved us according to his own purpose and grace , which was given to us through jesus christ , before the world was , 2 tim. 1.5 . with other scriptures of this kinde . now these words say , that god loved us , and gave christ , and that he loved us in christ . and these may be both true , according to the manifestation of this mystery to us ; for one scripture contains not all of this mystery of gods love to sinners . some holds forth onely so much of it , as to make power and will in it appear ; some , so much of it as to make free-grace appear in it ; some , so much of it as to make love appear in it ; some , so much of it as to make predestination and election appear in it ; some , so much of it as to make jesus christ appear as the lamb slain before the world for sinners ; some , so much as to make jesus christ crucified in time for sinners ; some , so much as to make gods love appear in giving christ ; some , so much as to make christs love appear in giving himself ; some , so much as to make gods love appear compleat to us in christ ; some , so much as to make jesus christ appear the son of god ; some , so much as to make him appear a son of man , and a saviour of men ; some , so much as to make him appear to die for all , and for the world ; and some , so much as to make this all , and this world such onely as were his before the world , and onely all such as he had loved and chosen . and thus is the mystery opened to the sons of men in each part of scriptures , which like so many several stars give out their beams and light for the manifestation of this mystery of godlinesse , god manifested in the flesh . now we must be sure in our conceptions and notions concerning this redemption , that we raise not up nor form any thing to comprehend this mystery which god himself would not fold up in any single word or notion , there being so many discoveries and appearances of god ; who though he be but one simple , pure , glorious essence , yet his creature man cannot behold him so , but as in so many scattered parts and beams of glory . man cannot take god nor the mystery of god in , but by way of parts and several kindes of excellency , and so view him in one thing with another , and so in jesus christ . so as when we would consider the work of salvation in and by jesus christ , we must take heed of straitning it into any such thing as the effect of gods love onely , lest something be left out by our narrow conception , whereby the mystery is but in part represented ; and the other parts of the work have no room , by which , though we may know more of one part , yet we may know lesse of another ; like one who pumping water through a narrow pipe , fils not his vessel , while another that works through a larger , filleth his : and indeed , the not taking in scripture notions in their spiritual extent and variety , but going out into some one notion more then another , which agrees better with some principle in us , may make us rather opinionated then spiritually wise . but in the work of salvation , we must consider jesus christ as he is revealed without his incarnation , before his incarnation , & in it ; without it he is revealed to be the word of god , the wisdom of god , god with god , &c. before it , he is revealed to be the seed of the woman ; the promise , the elect , the covenant , the angel of the covenant , &c. in the incarnation , he is revealed to be emmanuel , or god with us , jesus , christ , the redeemer , the mediator , the priest , the propitiation , the son , and the son of man , &c. now these several notions will direct us , & order us to a scripture-revelation of this mystery ; for when we read of this son of god , under the names or notions last spoken of , as the son , or jesus , or redeemer : then we are to consider of this work of redemption in the flesh manifested , and amongst us ; and then consider what part of the work comes under that notion . and when we read of his other names , we are to consider what part of the mystery fals under those , either without incarnation , or flesh , and so he was one with the father , &c. or else before incarnation , and so he was in the time of the law of ceremonies and types ; and from all these we may safely draw this : that the son of god , as jesus and christ , and so manifested in the flesh , was sent out , and given as it were of god ; foretold and figured before he was given , ever with god , being god himself , & everlastingly present , both as god , and as god and man in the election of grace , being the elect in whom we are chosen , and whose body we are . these notions of god as the word , and as jesus , christ , and redeemer , and mediator , is but the drawing forth the mystery of redemption in its several parts and degrees : and all this is true , that god loved us , and gave christ , and we were chosen in christ , and he was the lamb slain , both before the world in purpose , and in the world according to this purpose ; nor are we to consider gods love to us without christ , nor gods love to us before christ , nor ourselves out of christ , in whom we are chosen ; but rather thus , god loved us in christ , and yet gave christ : and all this is true in the way and order of manifestation , beyond which we cannot see ; nor can we in a scripture-way consider any act of grace from god but in the son , there being no way of vnion and communion with god for man , but by him who is both god and man . v. gods love manifested in the gospel-expressions . whereever there is any appearance of god in mercy , or grace , or love , there is gospel ; and whereever there is any gospel , there are such expressions and appearances of god : as in the old testament we finde him under these names , the lord thy god , the lord , the lord merciful , and gracious , long suffering , and of much goodnesse : a lord passing by the transgression of his people , loving his freely , counting them the apple of his eye , the signet upon his hand , his jewels , his vineyard , his children . and in the new testament , where god appeared in the fulnesse of love , there he is called a father of mercies ; and his grace , free-grace ; and his love , a love manifested , and unsearchable . and thus the soul is to look on him , and consider him in grace , not in glory ; in love , not in righteousnesse : and this is that which will draw on the soul to have communion with him . we have onely to do with him now in the gospel-appearances and expressions . in our first man adam we had to do with him onely in a way of subjection and righteousnesse ; but now in our second adam , in a way of sonship , or adoption , and free-grace . vi . the new covenant , no covenant properly with us , but with christ for us . god makes no covenant properly under the gospel as he did at first ; but his covenant now is rather all of it a promise . man is not restored in such a way of covenant and condition as he was lost , but more freely , and more by grace and mercy ; and yet god covenants too , but it is not with man onely , but with him that was god and man , even jesus christ ; he is both the covenant , and the messenger or mediator of the covenant . god agreed to save man , but this agreement was with christ , and all the conditions were on his part : he stood for us , and articled with god for us , and performed the conditions for life and glory ; and yet because we are so concerned in it , it is called a covenant made with us , i will make a new covenant with them ; and yet that it may not be thought a covenant onely with us , as the first was , it is called a new covenant , and a better covenant ; and christ is called the mediator of it . and lest we should think some conditions were on our parts , as in the first , it is added , i will write my law in their hearts , i will put my spirit within them : so as in this new covenant , god is our god of free-grace and righteousnesse on his part , not for any conditional righteousnesse on ours ; yet in scripture it is called still a covenant , because god is our god still in a way of righteousnesse , though of redemption too , and of condition too ; yet not on ours , but on christs part for us ; and yet it is a covenant with us , because we are christs , 1 cor. 3. vii . gods manner of covenanting . god takes us into covenant , not upon any condition in us before ; he brings with him christ , and in him all the conditions , and makes us as he would have us ; not for the covenant , but in it , or under it ; we are not his people before he be our god first . i will make a new covenant with thee , i will be thy god , and thou shalt be my people . i will write my law in your hearts , and put my spirit within you , heb. 8.10 . you have not chosen me , but i have chosen you . viii . they that are under grace revealed , are no more under the law . while we are out of covenant with god , we are in our own judgement and others , under the curse for any breach of law or disobedience : but when we are once under grace revealed , we are ever under grace , and no more under the law : the law can only tell a beleever he sins , but not tax him for any . we are not under the law , but under grace . who shall lay any thing to the charge of gods elect ? who shall condemn ? it is christ that died . rom. 8.33 . ix . when god is said to be in covenant with a soul . a soul is then properly , actually , or expresly in covenant with god , when god hath come to it in the promise , and then when it feels it self under the power of the promise , it begins onely to know it is in covenant ; and yet to yeeld and obey , as if it were but to enter into that covenant which god hath made with it in christ , before it could do any thing ; so as they that beleeve , do rather feel themselves in that covenant which god hath made with them without any thing in themselves either faith or repentance , &c. x. a justified person is a perfect person . a person justified or in covenant , is as pure in the sight of god as the righteousnesse of christ can make him , ( though not so in his own eyes , that there may be work for faith ) because god sees his onely in christ , not in themselves ; and if they were not in such a perfect righteousnesse , they could not be loved of him , because his eyes are purer then to behold iniquity , or to love a sinner as a sinner . xi . sin separates not his from god , but from communion with god . no sins can make god who loves for ever & unchangeably , love us lesse ; and yet a beleever will grieve for sin , because it grieves the spirit of his god ; and though he know sin cannot now separate from god , yet because it once separated , he hates it ; and because it separates still ; though not from god , yet from communion with god , grieving the holy spirit of god . xii . christ in the flesh . christ in the flesh was god himself ▪ who that he might reveal his love to us , made us partakers of the divine nature by fashioning our nature for his own glory to live in , and by being both god and man amongst us and for us ; and herein is the mystery of reconciliation : none but the nature of god could reconcile god , and no nature but mans that had sinned could properly suffer for man ; therefore there is one mediator betwixt god and man , the man christ jesus . xiii . christs being in our nature . christ was love , mercy , and riches of free-grace manifested in the flesh , and in our nature , that they might slow out more abundantly upon our nature , on the vessels of mercy , chosen in this christ before the foundations of the world . xiv . christs love . christs love must needs exceed all the love of the children of men ; for he was the very love of god clothed in flesh and blood . this is he that was red in his apparel , as he that treadeth in the wine-presse . xv . christ doing and suffering for our sakes . christ came into the world , that he might do what we could not do to the fulfilling of the law , and suffer what we could not suffer for the breach of the law . xvi . christs mediatorship . christ standing now as a person betwixt god and the children of men , takes in the fulnesse of righteousnesse and sin from both natures ; righteousnesse from god , and sin from men , whereby all the sins of his people are fully done away by the infinite glory of that righteousnesse , both from himself and us . xvii . the right general redemption , by the second adam . christ is the second adam , in whom all are made alive , as all in the first adam were dead ; but not so as if all who were dead in the first adam , were made alive in the second ; but as the first adam was the person in whom all that are dead did die , so christ is the second adam in whom all that are alive do live ; for christ is the common nature of the living mankinde who live unto righteousnesse , as adam was the common nature of the dead mankinde who die unto unrighteousnesse : for as by one mans disobedience many were made sinners , so by the obedience of one many are made righteous : god hath concluded all under sin , that the promises by faith of jesus christ , might be given to them that beleeve , gal. 3.22 . xviii . christs love . the love of christ exceeded in this , that he gave himself to die for us when we were enemies to him , and crucified him our selves , who came to be crucified for us ; and could neither love him , nor pitty him for what he did ; for while we were as yet sinners , christ died for us ; and greater love then this hath no man . this is the mystery that man could not live in christ , till he had killed christ first : and thus he was wounded in the house of his friends . o all ye that passe by the way , behold and consider if ever there were mystery like unto this mystery . xix . christs blood . the blood of christ was not the blood of man onely , but the blood of the son of god , and therefore it was a price for sin : the very power of the godhead as it were bleeding for sin ; by which it is called , the redemption of his blood , and the blood of the son of god . xx . christs blood powred out . the blood of christ powred out , wrought greater compassion in god towards men ( i speak as a man ) then the sufferings of all the men in the world could do , because he being begotten of god himself , and the expresse image of his person , though he could not suffer being so infinite a glory , yet because that person suffered which was god and man , or the son of god in man , the father in an unspeakable way beheld the travel of his soul and was satisfied . xxi . christs vesture dipt in blood . christs garment which he was described in by the prophets under the law , is of a colour to set forth love and suffering under the gospel ; for this is he that came from bozra with his garments died red . xxii . christs comelinesse . the comelinesse of christ in the gospel is a most desireable comelinesse for the sons of men to love ; it is the glory of the onely begotten son of god , full of grace , the ●weetest object for those in misery to delight in . this is that beloved which is more then another beloved . xxiii . christs beauty . christ hath both the form and power of love in him , and therefore it is that his spouse , or his , behold him as white and ruddy , and the fairest amongst ten thousands ; white in the glory of his godhead , and ruddy in the sufferings of his manhood ; and because of his sweet oyntments or powrings out of spirit , the virgins follow him ; for his hands drop myrrhe upon the soul , even spiritual graces upon the handles of the lock . xxiv . christs names . christ will be known to his by no other names but names of love and grace , a lover , a bridegroom , a physitian , a saviour , an emmanuel , or god with us , an onely begotten son of god , the brightnesse of his glory , a merciful and faithful high priest , a sacrifice for sin , a mediator , an advocate for sin , a beloved ; and he brings a soul to the banquetting house of spiritual things , and his banner over it is love . xxv . christ and his . christ having adorned his in the riches of his righteousnesse , looks on them and loves them in his own glory , so as they both love one another ; christ and his , delight in one another , thou hast ravished my heart , my sister , my spouse ; thou hast ravished my heart with one of thy eyes , with one chain of thy neck , saith christ ; and saith the spouse , my beloved is the fairest amongst ten thousands . xxvi . christs love in heaven to us , or christ exalted . the love of christ is more now in heaven towards us , by how much more the love of god is gloriously shed abroad within him , yet his nature is the same ; for he is no lesse man , nor more god then he was ; but more excellently god and man , even the man christ jesus . xxvii . the gospel is christ revealed . the gospel is christ himself and love revealed , or the word of god in the word , or the glad tydings of what he hath done and suffered for sinners , and over whom he hath conquered , being captain of our salvation , having spoiled principalities and powers , making a shew of them openly , and triumphing over them , col. 1.15 . it is the ministery of life and peace , and glory , or god speaking to men from heaven , and intreating them to beleeve , that he was born of the seed of david , suffered , died , and rose again for their justification ; and that they are sitting together with him in heavenly places . xxviii . the mystery of christ in the gospel , a mystery of love . the whole businesse of christ as it was begun in love , and brought forth in love unto the world , and all the actings and workings of it from gods being in christ , to christs sitting at the right hand of god , are but a gospel or story of unspeakable love revealed to the world ; so , the carrying on of all yet , is in love ; man in this gospel is only to be perswaded of such love in love , and sweetly tempted and drawn to love again in the ministery of the gospel ; and the spirit of love and adoption is shed abroad by the gospel in the souls of men , to reconcile them who are otherwise enemies in their mindes by wicked works , and to make them love him , who never was an enemy to them in jesus christ , in whom they were chosen , though the mystery is revealed to us under a particoloured work of sin and grace . xxix . a beleevers glorious freedom . the spirit of christ sets a beleever as fr●e from hell , the law , and bondage here on earth , as if he were in heaven ; nor wants he any thing to make him so , but to make him beleeve that he is so ; for satan , sin , sinful flesh , and the law , are all so neer , and about him in this life , that he cannot so walk by sight , or in the clear apprehension of it ; but the just do live by faith , and faith is the evidence of things not seen . xxx . all the sins of beleevers , done away on the crosse . there is no sin to be committed , which christ did not pay down the price of his blood for upon the crosse ; making peace through the blood of his crosse ; and yet a beleever will sin as tenderly , as if all his sins were to pay for yet ; knowing that he is not redeemed to sin , but from sin ; not that he may sin , but that sinning he may not suffer for sin ; christ is risen for our justification . xxxi . christ offered to sinners . christ in the gospel cals out of heaven to sinners by that very name , and tels them he hath salvation for them if they will beleeve him . nor doth he stand upon what sins , lesse or more , greater or smaller ; so as none can say they are not called on , and proffered salvation , be they never so sinful . xxxii . a beleever must live in christ , not in himself . a beleever hath a twofold condition ; ( yet as a beleever but one ) in christ , in himself ; yet he ought ever to consider himself in christ by faith , not in himself ; in christ he hath perfectly obeyed the whole law , perfectly suffered and satisfied for all his sins to the justice of god , and in christ is perfectly just and righteous ; and therefore it is said that our life is hid with christ in god , and we are raised up with christ , and made to sit together in heavenly places in christ jesus , even already ; but in himself there is a body of lust , corruption , and sin ; and there is a law revealing sin , accusing , and condemning ; so as if a beleever live onely by sense , reason , and experience of himself , and as he lives to men , he lives both under the power and feeling of sin and the law ; but if he live by faith in christ , beleeving in the life , righteousnesse , obedience , satisfaction , and glory of him , he lives out of the power of all condemnation , and unrighteousnesse . and thus a beleever is blessed onely in a righteousnesse without , not within ; and all his assurance , confidence , comforts , are to flow into him through a channel of faith , not of works , beleeving himself happy for what another , even christ , hath done for him , not what he hath done or can do for himself . xxxiii . how christ and a beleever were one in sin and righteousnesse . all the ground of a beleevers righteousnesse and salvation , and exemption from the law , sin , and the curse , is from the nature , office , and transaction or work of christ , and gods accounting , or imputing ; christ stood clothed in our nature , betwixt god and man , and in that with all the sins of beleevers upon him , god having laid on him the iniquities of us all : in his office he obeyed , suffered , satisfied , and offered up himself , and now sits as a mediator to perpetuate or make his sacrifice , obedience , suffering , and righteousnesse everlasting ; and thus bringing in everlasting righteousnesse : and god he accounts , reckons or imputes all that is done in our nature , as done by us , calling things that are not , as if they were ; and in his person , as in our person : and thus he is made sin for us who knew no sin , that we might be made the righteousnesse of god in him . xxxiv . we must come before god as having put on christ first , not as sinners and unrighteous . a beleever in all his dealings with god , either by prayer , or other way of drawing neer , is to state , and consider himself thus in christ in the first place , and to put on the relation of sonship and righteousnesse , and to look at or consider sins no otherwise in himself then as debts paid and cancelled by the blood of christ ; and by this all bondages , fears , and doubtings are removed , and his spirit is free ; for the son hath made him free : and now he comes in the spirit of adoption , and calls god father ; and here begins all faith , hope , confidence , love , liberty , when as others dare not beleeve themselves in such a condition till upon terms of humiliation , sorrow for sin , works of righteousnesse , they have as they think , a reasonable measure , price , or satisfaction to come with , and then begin to beleeve , hope , and be confident : and thus in way of compounding and bargaining with god , deal with him at all occasions ; but such submit not to the righteousnesse of god , and the free-gift of justification by grace , and give not glory to god : for they that beleeve upon something first in themselves , shall as they have kindled a fire , lie down in the sparks of their own kindling , and have nothing in christ , because they will not have all in him ; for we must either have all in him , or nothing : and though some will have all in christ for salvation , yet they will have something in themselves to beleeve their interest in this salvation ; and though this be not to reject christ for righteousnesse , yet it is to reject his free-promise or word of assurance for this righteousnesse , and rather to be perswaded upon sight then faith , and sense then promise , and something in our selves them in himself . xxxv . the law is now in the spirit , and in the gospel for a beleever to walk by . the gospel is both a perfect law of life and righteousnesse , of grace and truth ; and therefore i wonder at any that should contend for the ministery of the law or ten commandments under moses , which is of lesse glory then that which is now revealed and exceeds in glory ; and should strive for a law without the gospel , which is in the gospel ; nor is the holinesse and sanctification now such as is fashioned by the law or outward commandment , but by the preaching of faith , by which the spirit is given , which renews and sanctifies a beleever , and makes him the very law of commandments in himself , and his heart the very two tables of moses : and though the law be a beam of christ in substance and matter , yet we are not to live by the light of one beam now when the sun of righteousnesse is risen himself ; that was a sitter light for those who lived in the region and shaddow of death : and it is with the law now or light of righteousnesse , as it was with the light in the creation , when that which was scattered , was gathered into one body of light : so christ now being revealed , holinesse and righteousnesse , as well as grace and love , is revealed in him , and gathered up in him . and what need we light up a candle for the children of the day to see by ? what , is there any striving for a stream in the channel , when the fountain is open ? nor doth it become the glory of christ revealed , to be beholding to any of the light upon moses face . the word is now made flesh , and dwels amongst us , and we behold his glory as the glory of the onely begotten son , full of truth as well as grace . xxxvi . legal and gospel-commandments and duties . gospel-commandments and legal commandments , do not commandin the same power , in the same manner , or to the same end ; the law commands us to obey , to love , to fear , to be holy , that god may be our god , & we his people ; the gospel commands us to obey , & love , because we are the people of such a god ; the law commands us in the power of god as a law-giver , and tutor , or minister ; the gospel in the power of a father ; the law commands by promises and threatnings , blessings and cursings ; the gospel perswades rather then commands , and rather by promises ; and exhorts rather then bids , and reasons us to duty rather then enforces , and rather draws us then drives us ; and by setting forth promises , and priviledges , and prerogatives , and works done on gods part , and christs part for us , and in love , rather argues us into doing & working , & loving reflections again ; and christ is chiefly propounded , both for holinesse and obedience , for mortification and newnesse of life : so as the gospel commands us rather by patern then precept , and by imitation then command , heb. 12.1 , 2 , 3. nor to the same end . the end of the law was to bondage , fear , tutorship , revealing of sin , outward obedience and conformity : the end of gospel-laws is to love , newnesse of spirit , praise and thanksgiving for righteousnesse , and life received , and testimony to our righteousnesse received in christ . having these promises , let us cleanse our selves from all filthinesse both of flesh and spirit , rom. and thus , christs yoke is easie , and his burden light , and his commandments are not grievous ; for they are commandments that carry life and power , & quicken to that duty they command , like the sun who warmeth us in the very shining upon us ; and we work , and walk and live under the gospel , as being saved already , and redeemed , and bringing , forth the power of this redemption and salvation , though the spirit of adoption , freely working to the praise of that free-grace , and freely obeying for such free redemption , and doing every thing in love , because of the love shed abroad in our hearts ; and neither taking in judgements , nor hell , or damnation ; nay , nor heaven , nor glory , to force on the work , or quicken the duty ; but doing all from the law of the spirit of life in christ jesus , except when corruption or temptation hinders the freenesse and spiritualnesse in the duty . xxxvii . the gospel in the holinesse and grace of it . there is doctrine of holinesse in the gospel , as well as grace & love ; and there are commands for obedience , as well as tydings of forgivenesse : the grace of god that bringeth salvation , hath appeared to all , teaching us , that denying ungodlinesse , &c. we should live soberly , righteously , and godly , tit. 2.12 . and this kinde of gospel is such in the revelation of it , as fits both god and man : god the father may be seen in commanding holinesse , and the spirit in forming the holinesse commanded , and the son in redeeming us to holinesse , even to the will both of the father and the spirit . and this gospel fits man , who is made up both of flesh & spirit , and so hath need of a law without , and in the letter , as well as in the heart and spirit ; the law is spiritual , but we are carnal , rom. 7. nor can such a state of flesh and spirit , be ordered by a law onely within ; for the word and law of the spirit meerly is for a spiritual condition or estate of glory , as angels , who onely live by a law spiritual , or word of revelation : but our estate here being partly carnal , must needs be ordered yet in part by the law of a carnal commandment ; and yet this law is not such as it was before , a meer law in the letter , but it is now under the gospel a law of life , spirit , and glory ; it is a law in the hand of christ , and with the promises of christ about it to make it spiritual indeed . and this is according to the just , wise , and righteous distribution which god hath made to our divers estate of flesh and spirit , by dealing out to us both the word and spirit , the letter and life . therefore the word is called scriptures given by inspiration , and is profitable for doctrine , &c. 2 tim. 3.16 , 17. and the spirit is called the anointing , and teacheth all things , 1 joh. 2.27 . and i will put my law in their mindes , heb. 8.10.11 . and the comforter whom i will send , he shall teach you , joh. 14.26 . 1 thes. 4.9 . acts 2.17 . thus , whatever doctrine of holinesse is in the new testament , we are to receive it , because it is now the doctrine of him who is the lord , jesus christ , the lord as well as jesus christ , and one who commands as well as saves : nor is there any covenant of works in such kinde of obedience : life is given us to make us obey , but not for obeying . xxxviii . the new covenant further set forth to be meerly a promise . the covenant that is called the new covenant that god makes with his now under the gospel , is all on his own part , without any thing on mans ; he makes himself ours , and makes us his ; all is of his own doing ; though a covenant in the strict legal common sense , is upon certain articles of agreement and conditions on both sides to be performed : thus stood the old covenant , there was life promised on condition of obedience ; and so in covenants and contracts betwixt man and man , but now there is a covenant or rather promise in jesus christ , who is called the mediator , or mannager of the covenant , in which god gives himself freely in christ , to be the god of a poor sinner ; christ undertaking all , both with the father and the soul ; such a kinde of covenant was established with noah , gen. 9.11 . behold i establish my covenant , &c. nothing required on mans part : this is called a new covenant ; for it is clear against the strain of the old , wherein man was to have his life upon condition ; yet it were good , that we did not rest too much in the notion of a covenant ; nor is it the way of a covenant that the gospel uses , but rather the promise , or grace , or salvation ; for the spirit uses the word covenant onely by way of allusion ; and because the soul being under the power of the spirit , doth it self contract and covenant with god to obey , though god gives no life in such a way of a covenant or obedience . and i observe , that the usage of this word hath a little corrupted some in their notion of free-grace , & makes them conceive a little too legally of it : and i conceive , that the doctrine of it in heb. 8.10 , &c. i will write my law , &c. and i will take away your stony heart , &c. and put a new spirit within you , jer. 31.31 . hezek . 36.26 . doth clear it to be onely promise and grace , and free-love to a sinner ; for if any thing were to be done for life or salvation , we should darken the glory of free-grace , and make it a promise neither wholly of grace , nor wholly of works . and if it be of grace , it is no more of works , otherwise grace is no more grace , rom. 11.6 . nor is this promise of salvation given to sinners as sinners , barely , simply , and singly ; nor as qualified or conditioned ; not to sinners as sinners , for god can onely love in christ ; nor as qualified and conditioned ; for so life should be purchased by us rather then for us ; so as we are onely sinners in our own and others judgements , but truely loved in christ when the promise comes . and thus the scripture cals us ungodly , and sinners , and children of wrath : not that we are so , but seem so ; or not so in gods account , but the worlds : so as here is ground enough for any to offer salvation to the veriest sinners , and for the veriest sinners to receive ; for god is in christ reconciling the world unto himself , not imputing their trespasses unto them , and hath committed to us the word of reconciliation , 2 cor. 5.19 . xxxix . the way of assurance for beleevers . the surest knowledge that any one hath that they have received the promise , is , the closing of their heart with christ ; the real receiving and beleeving ; the relying and going out of the heart upon christ ; the just shall live by faith , rom. 1.17 . we walk by faith , and not by sight . this was the assurance the father of the faithful had , who staggered not at the promise , but gave glory to god : yet this assurance is such , as the soul cannot be content with onely ; there is something in man beside faith to be satisfied ; reason will have more light to see by ; and therefore the working of the spirit in new obedience , and love , and repentance , and self-denial , are such glimmerings as the soul may be refreshed by , though not strengthned by , and comforted by , though not supported by : works though they cannot assure by themselves , yet raised up by faith , may with it cheer up the soul ; if we beleeve more of those works then we see or feel , and so strengthen them by faith , they may be like the tokens and change of raiment by which jacob was perswaded that joseph was alive ; by these we may be better perswaded that we live , and live in christ : therefore the soul being a reasonable and discoursive spirit , is much satisfied in such a way , when the spirit of god helps it to reason , and draw conclusions , as thus , the word sayes , whosoever beleeves , shall not perish . but , i beleeve , saith the soul ; and therefore according to this word , shall not perish . the word sayes , to beleeve , is to receive , or put confidence in , or trust , as in john 1.12 . but , i receive jesus christ for mine , i trust in him for salvation ; therefore i beleeve . the word sayes , repentance , love , self-denial , obedience to the will of god , are all the fruits of the spirit ; but these are in me ; i can repent and love , and deny my self , and obey . the word sayes , that we are compleat in christ , and righteous in christ ; but when i repent , or love , or obey , i beleeve i am in christ ; and therefore , my love , and repentance , and obedience is such as i may beleeve , though not in themselves , yet in him to be good and spiritual . and thus a beleever may beleeve for assurance , and yet reason for assurance ; and some other questions a beleever may put to his own spirit , and draw it out into more conclusions for beleeving ; am i christs , or my own ? if i be christs , do i walk with christ ? and live to christ ? and obey christ ? do i delight in christ , and those that are christs ? or do i live to my self ? to my lust ? to my profit , or credit ? to others or the world ? xl . the gospel-ministration very glorious . the ministration of the gospel exceeds in glory ; for now under the ministery of jesus christ himself , the heavenly things themselves are brought forth ; the free-love of god in jesus christ , and the free-love of jesus christ himself , all the powrings out of spirit , and the full discoveries of love , were reserved for christs own day ; the kingdom of god , the righteousnesse , the justification , the forgivenesse of sins , the spirit of comfort , the glorious liberty of peace , and joy unspeakable , are the glory of christ come in the flesh , the treasures that went with his own person ; they under the law saw this day but afar off , they saw but the blood of bulls and goats , and grace and peace afar off : but blessed are our eyes , for we see ; and our ears , for we hear that which many kings & righteous men have desired ; we see the son of god bleeding himself , and are under a more spiritual sprinkling then they ; they were under a fleshly purifying ; they were as children and servants that were not at age , & so had neither the use , nor freedom of the heavenly inheritance ; they were subject to death and bondage ; we are delivered to serve him without fear ; they were kept under the school-mastership of the law ; we ( now the fulnesse of time is come ) enjoy the pretious liberty of the sons of god ; the light which they lived in before , was glorious compared with the darknesse the nations lived in even under a region and shadow of death ; but it was darknesse compared with the light of the gosp●l ; now light covers the earth , and it is not such an enlightening as that of mount sinai to bondage and fear , a light with smoak in it , and thunder in it , or a light with types and terrour in it ; but a more clear , comfortable , and soul-refreshing light ; the beams of christ now shine with grace and love upon the souls of his people , like the sun in the spring-time , in whose light there goes a vertue which causes the earth to spring and blossom : so do the souls of the saints under the sun of righteousnesse now ; grace , mercy , and salvation is in the light thereof ; and love , joy , peace , with all the fruits of the spirit do appear . so as gospel-times , have the substance and body of christ , and all that is christs ; the gospel-ministery hath the flowings of the spirit act. 2.17 , 18. joh. 16.17 . hath power and life in it , to change the soul from glory to glory by the spirit of the lord 2 cor. 5. joh. 5.25 . hath spiritual freedom to set souls at liberty from death and the curse ; & everlasting righteousnesse is brought in , dan. 9. and the fulnesse of age is come , so as the severity of the law , the schoolmaster , hath done whipping us ; we are now under grace , gal. 4.5 , 6. the gospel-ministery hath jesus christ himself , no signe of him , no type of him ; here is no sacrifice now , no moses now , but the very son of god , and with him a whole change of the priesthood and ordinances ; now no more priests to reconcile god , but god reconciled , and ministers of reconciliation ; the ordinances , few , clear , and spiritual , and the ministery free and large ; no more to jew onely , but to jew and gentile , even to the world . god so loveth the world now , that whosoever beleeveth , shall have life , isai. 54.1 . xli . in what kinde the gospel is glorious . though the gospel tels of glorious things , yet they that overlook , this glory may soon see little of it ; for in the word , there is but a little noise : a sad story of one crucified , dead , and risen ; all the out-side is but mean ; the ministery onely a plain businesse of tydings , or the foolishnesse of preaching , 1 cor. 1.18 . the other wayes of it , plain and homely , some water for baptism , a little bread and wine for food . the meanest and poorest most commonly for followers and friends of it ; not many noble , nor many mighty , 1 cor. 1. the ministers of it , or preachers and publishers of it , but homely ; what is paul or apollo's , but ministers by whom we beleeve ? 1 cor. 2.5 . the house of god , or family , or church ; some poor ones called saints in fellowship ; the officers but few and plain , pastors , deacons , elders ; the laws , some bare words of entreaty , as well as command ; all , both word , ministery , officers , with all the doings and administrations that concern christ , all suited to a poor crucified , dying jesus , to a state of humiliation : and thus , all so mean , as to the jews a stumbling block , and to the greeks foolishnesse , 1 cor. 1.23 . thus the gospel looks on the worldly side of it , thus christ neither striving , nor crying , nor any one hearing his voice in the streets . matth. 18.19 , 20. thus is the work of salvation carried in a mystery : this is the wisdom of god in a mystery , 1 cor. 2.7 , 8. and yet great is this mystery of godlinesse . first , in jesus christ himself , though he look like the carpenters son , yet he is the onely begotten son of god , full of grace and truth : the brightnesse of his glory , and expresse image of his person , john 1.14 . heb. 1.2 . the word it self or scriptures , though a word or book like a common writing , yet it is a word of truth , the power of god unto salvation , rom. 1.16 . the ministery , though but a little plain teaching , yet mighty to save , to cast down high imaginations , to reconcile ; and the ministers of it , stewards of the mysteries of god , ambassadours in christs stead ; their feet beautiful , with glad tydings to sinners , 2 cor. 47. 2 cor. 5.20 . the people of god , or friends of this gospel , though counted the off-scouring of the world ; yet a spirit of glory resteth on them , 1 pet. 4.14 . as dying , and yet behold they live ; as sorrowful , and yet alwayes rejoycing ; as poor , yet making many rich ; as having nothing , and yet possessing all things , 2 cor. 6.10 , 11. the kingdom of god , though a thing not seen , yet righteousnesse , peace , and joy , rom. 14.17 . xlii . the form of the gospel , or way of dispensation . the gospel is formed up of exhortations and perswasions . we beseech you to be reconciled , &c. and suffer a word of exhortation , &c. and of conditional promises &c. as , whosoever beleeveth shall not perish , &c. of threatnings , as , he that beleeveth not is condemned , &c. of commandments ; if ye love me , keep my commandments , &c. now this gospel thus fashioned , is on purpose for the better dispensing of it to the souls of his people , that his divine and spiritual things might be more naturally conveyed , in a notional and natural way ; as the key is made fit to the wards of the lock . and this is the end rather of this gospel fashion , then any supposed free-will in man as some imagine ; for the gospel is offered not upon freedom of will in any ; but that those who are made to receive it , should be wrought on in a way as neer to their own condition and nature or reason , as can be ; for none are converted against their will , but their will is spiritually changed , and so they are made willing in the day of his power . god doth not break up the hearts of his people , but doth open them , and stands and knocks . lydia's heart was opened ; and he stands at the door and knocks , revel. this is the gospel-way of his enterance ; he doth not strive nor cry , nor doth any one hear his voice in the streets ; he doth not force in himself , nor any thing of his into the soul , but brings in spiritual things so naturally as they cannot , nay , will not resist . xliii . gospel-promises . the promises are but words of gods ingaging himself to man freely , and of grace ; and as his promises are of grace , so his performances are in faithfulnesse : and in these promises , the love of the father , son , and spirit , are conveyed , and the treasures and riches of salvation to sinners . and thus in this life , all is passed over upon word to us , and for our beleeving this word , and taking in the things of jesus christ thus upon gods bare ingagement ; he hath bound himself freely to give all hereafter , and yet all is of free-gift too , things freely given to us : and in this time of our waiting , and beleeving , and relying , we have one earnest , even a spiritual and glorious earnest , given to us here ; even the holy spirit of promise , which is the earnest of our inheritance ; though some promises speak of conditions , as of faith and repentance , &c. yet they are onely ours upon this condition that they were christs before ; for in him all the promises are yea and amen . the promises that god makes thus in christ are free , and being made in christ are more free ; for christ is all that to god that we should be unto him ; and we are in christ so as christ takes away all discouragements and excuses in any that dare not beleeve them to be theirs ; and therefore , the spirit and the bride say , come , and whose-ever will let him come , and take of the waters of life freely , revel. 22. xliv . god under the law ; and the gospel legal , and gospel-worshippers . before jesus christ came in the flesh , and offered up himself , god offered him beforehand in types and sacrifices of blood , &c. and the whole ministery was a priesthood , so as the priesthood and sacrifices of the law did set forth and shadow christ in way of offering , or sacrifice , to god the father ; and therefore god under that dispensation , did appear rather under a condition of reconciliation then reconciled , though all were saved then actually in the same christ who was to suffer : but how much of this salvation they knew , is a question ; it is very likely , and something clear from the word , that god was very sparing in that time of the discoveries of himself in christ ; and they rather saw him in his glory above then below ; and possessed the inheritance of the redemption , rather then the ministration or gospel of it . god appearing thus , the whole ministery of the law was taken in as agreeable to this manner or patern ; and the law of commandments revealed on mount sinai , did help to the form of this ministery , and made sin appear and abound more ; for which , such sacrifices were prepared . and thus the whole frame of the old testament , was a draught of gods anger at sin ; the law revealing sin , and jesus christ offering for sin : and so god in this time of the law , appeared onely as it were upon terms and conditions of reconciliation ; and all the worship then , and acts of worship then , as of prayer , fasting , repentance , &c. went all this way , and according to god under that appearance ; and every thing of worship seemed to bring something of peace and atonement in relation to the great atonement to come by jesus christ : and in this strain runs all the ministery of the prophets too , in their exhortations to duties & worship ; as if god were to be appeased and entreated , and reconciled , and his love to be had in the way of purchase by duty , and doing , and worshipping ; so as under the law , the efficacy and power was put as it were wholly upon the duty and obedience performed ; as if god upon the doing of such things , was to be brought into terms of peace , mercy , and forgivenesse ; so as their course then , and the service then , was as it were a working for life and reconciliation . but now under the new testament , god appears in christ , & reconciliation is finished ; peace is made by the blood of his crosse ; and now the ministery of the new testament , is not a priesthood of any more offering christ to god in sacrifice , but of offering and tendering the tydings of a fully reconciled god in christ to man , and of a sacrifice already accepted for sin ; so as now there are no priests , but ministers , or stewards , or ambassadours for dealing out , and dispensing the love of god to man , and for publishing the glad tydings of peace ; so as all worship now , and spiritual obedience , is to run in the way of this dispensation ; not for procuring love or peace from god , nor for pacifying ; but for love procured , and peace purchased by jesus christ . if these things thus stated , were more fully & spiritually opened , there would be more gospel-teaching and obeying ; for mans obedience towards god is not so notionally , nor orderly carried , nor so purely as the gospel calls for , but they run in a legal strain , and would work god down into his old and former way of revealing himself as under the law , when he seemed to be onely in the way to reconciliation and peace , rather then pacified ; and thus in prayer , and fasting , and other acts of obedience they deal with god as they did under the old testament , not considering the glorious love revealed in christ crucified , and how all gospel-ordinances are onely wayes and means for god to reveal this love and grace by the spirit of adoption , not any wayes and means of ours for getting some love from god which christ himself hath not gotten for us . xlv . god and his in reconciliation . they that have received the word of reconciliation , are in a very pretious , and comfortable and peaceable condition : they are lovers of god and christ , they are no more such enemies in their mindes by wicked works , they oppose not the will of god as they did , they resist not the word of the gospel , they sleight not the communion of the spirit of god ; they are tender of any thing that is gods ; they count not any thing their own for god ; he shall be welcome to all ; if he call for their credit , he shall have it ; they know they have a spirit of glory resting on them ; if he call for their possessions , they leave father , and mother , and brethren , and sisters , and lands , for his names sake ; they know these are not to be compared to the glory which shall be revealed , and they shall have an hundred fold in this life ; if he call for their life , he shall have it ; they know , he that will lose his life for his sake , shall finde it . and being thus reconciled to god , they are friends with every thing of his ; every gospel-mystery they know they receive ; and every thing of his they know not , they wait till he reveal even this unto them : and though they do not receive it , because they know it not yet to come from god , yet they do not reject it , because it comes in the likenesse of his word , lest they be found fighters against god , and crucifie the lord of glory in ignorance , like the jews . and being thus reconciled to god , they are lovers of all his ; they love the brethren ; and if there be a naked disciple , they cloath him ; if an hungry disciple , they feed him ; if an imprisoned disciple , they visit him : i was naked , and ye cloathed me , &c. and being thus reconciled , they behold god reconciled to them too ; they are now in the way of his love ; for now god freely communicates with them , and meets them in christ ; he shines on them in the face of jesus christ . now god and the soul thus reconciled , are in a full enjoyment of each other , as the husband and the spouse , the father and the son ; there is no parting rights and propriety ; god hath not any thing in christ , in heaven , or earth , but it is theirs : all things are yours , and you are christs , and christ is gods , and every thing of theirs is his . xlvi . the fears of weak beleevers ; and the remedies . weak beleevers are like melancholy people , who think things far otherwise then they truely are ; right smoaking flax where there is more smoak then light , more ignorance then true discerning . the fears they are in , are of this kinde : 1. they cannot be perswaded their sins are pardoned indeed ; they would , and they would not beleeve it ; they cannot , from the spirit that is in them , but close with christ , and clasp about him for salvation ; yet then they are not sure they have him ; they may be deceived they think in that . 2. if faith carry them on to beleeve a little more or better of their condition ; yet the pride of some sins will not down with them : some of their sins which they have made their darlings more then others , and cherished themselves in , oh , these they think are either too great , or too often committed to be all forgiven , and at once . the remainders of these sins lie like dregs in the bottom , and their conscience cannot be satisfied that god hath fully pardoned . 3. they look not upon god in the pure simplicity of his word , and promise ; but they suspect and are jealous god hath some reckoning still behind , because they are sinful , and god is purer then to behold iniquity ; and they cannot beleeve that god can bear with all those corruptions and transgressions in them . 4. they think , though god may be reconciled with them and love them at sometimes , ( for they ( poor souls ) onely reckon the seasons of the spirits comforting and breathing for the times of forgivenesse ; ) yet god may be provoked again , and angry again for new sins and failings : and then they are as much troubled how to come at any peace again as they were before : and then it must be onely another sunshine of the like comfort must warm them into peace and beleeving . 5. they cannot perswade themselves how they can sin as they do daily , but that they are accountable for all the breaches ; and so set up new scores of sins in their consciences , and keep reckoning for god , and disquiet themselves in vain . 6. they think every affliction or trouble that befals them , is a punishment for some sin they have committed , and they look on them as messengers of wrath from god , sent upon them in judgement , as if god were satisfying himself upon them , and powring out some wrath to appease his justice for such sins . 7. they mistake the gospel in the doctrine of it ; and every scripture that threatens for sin , they interpret to belong to them , because they have committed that sin . in a word , these are the fears summed up : 1. they are , and they are not perswaded their sins are pardoned . 2. they are perswaded some sins are pardoned , but not some others which they have most sinned in . 3. they fear still god doth not intend them such grace as he profers and speaks ; and suspect the gospel . 4. they think if god do pardon them , yet they may provoke him again soon after . 5. they suppose they cannot sin as they do , and not be accountable ; and they cannot but be sinners in gods sight as well as their own . 6. they think afflictions are sent upon them for their sins ; and they cannot consider god in them but as angry , and so help the afflictions to afflict them . 7. they interpret every curse in the law and new testament for sin , their own , if it be against their sin . xlvii . the remedies to each fear . first , we are commanded to beleeve forgivenesse of sins in jesus christ throughly , and not in part ; through his name whosoever beleeves in him , shall receive remission of sins , act. 10.43 . 2. we are to consider that one sin cannot be forgiven but all is forgiven : jesus christ hath done away all sins , for this man after he had offered one sacrifice for sins for ever , sate down on the right hand of god . heb. 10.12 . 3. we are to beleeve god in the plainnesse and simplicity he speaks in , in gospel-promises , and words of grace even to our souls , as if he spoke out to us by name from heaven , he that beleeveth not god , hath made him a lyer , because he beleeveth not the record that god gave of his son . 1 joh. 5.10 . 4. we must know , god is not as man , that he should be angry , and pleased , as we carry our selves : i will be merciful to their unrighteousnesse , and their sins and iniquities will i remember no more . heb. 8.12 . i will be to them a god , and they shall be to me a people . v. 10. 5. we must remember our sins are no more ours , but christs ; and his righteousnesse is ours : god reckons and accounts us as one now : so though we sin , yet every sin was accounted for in him ; and now , there is no condemnation to them that are in jesus christ . rom. 8.1 . 6. and for afflictions , though they come in with sin , and for sin , and are the wages of sin ; yet to the righteous , and beleevers , they are no judgements for sin ; for every thing of justice against sin was spent upon christ : so as to us they are onely trials : count it all joy when ye fall into divers temptations . jam. 1.2 . they are chastenings of love to prevent sin , as many as i love i rebuke and chasten . revel. 3.19 , they are in a word , a divers way or dispensation of love and grace ; love working by that which is evil in it self : we know that all things work together for good to them that love god . rom. 8.28 . 7. we are to consider that though the scriptures do often set forth the righteousnesse of god against sin , and his justice against sin ; yet that unrighteousnesse being satisfied by jesus christ , it hath no power against those that are in christ ; no more then the pursuer had to do with the murderer in the city of refuge : for sin shall not have dominion over you , rom. 6.14 . ye are not under the law , but under grace . xlviii . legal conversion . there is much mistake in the businesse of conversion or regeneration . for while it is lookt upon meerly as a change in affection , or conversation , there is much deceitfulnesse ; there are means which can work that , and yet that shall be no spiritual work neither ; the pressing things legal , and as meer commands from the word , may ; there is something of the law in the heart beforehand and by nature to side with the commandments in the word , and so to work something within as well as without ; and so there may be an obedience or conformity of the spirit of man , and yet no spiritual obedience nor conformity . 2. there are gospel-terrours as well as legal , as hell and hell-fire , and the worm that never dies , and condemnation , and jesus christ judge of quick and dead , &c. all these in the word carry such an image of wrath , as they work fear and passions , &c. which force on the soul to reform , and yet but to a form of godlinesse , not to the power . 3. there are certain ends nature propounds to it self for conforming , as life eternal , &c. and reputation , and men-pleasing ; there are exhortations , perswasions of preackers , or friends , or acquaintance ; there is education ; there is examples of judgement upon sinners , godly society , &c. all these carry in them a power to make men do something , and but something in the way of religion . all these being of an operative and working nature , may bring forth a thing like conversion ; which indeed is but a restraint at best , or a more purely natural condition : nature is of it self excellent , and if not originally corrupted , more excellent . we see how temperate , meek , just , wise , liberal , merciful many have been ; and amongst papists , how self-denying , contemplative , divinely practical , and morally excelling ; and amongst formalists in religion , how severe , strict , professing and practising in religious duties . so as the way for pure conversion , and to be spiritually renewed , is by jesus christ : he that hath the son hath life : faith and not works quicken us . xlix . when the spirit of adoption works not freely . when they put something of satisfaction towards god , upon any thing they do , upon any performance , or obedience , as if god were prevailed with by any thing of their own . when they take in christ for a mediator but by the way , not resting wholly on him , and in him ; but as it were to make up all sure with god , they look rather on the by upon his intercession . when they are in bondage to some outward circumstances of worship , as time , or place , or persons , that they cannot pray but at such hours , or in such places , &c. when they do things meerly as commanded from the power of an outward commandment or precept in the word , that brings forth but a legal , or at best but a mixt obedience , and service of something a finer hypocrisie . when they do because of some vow , or covenant they have made , &c. it is more properly the service of the old testament , and part of their bondage ; for wanting the power and fulnesse of the spirit of adoption to work them to obedience freely from within , they were under the power of outward principles to put them on from without . when they come to god in any act of worship , as prayer , &c. as to a creator rather then a father ; and as a god rather then a god in christ , they put themselves under such an infinite glory , purity , and justice , as they can neither have accesse with faith nor boldnesse . when they take any outward thing to move them , rather then apply to christ for strength , life , and spirit ; for the more any motion or obedience is caused from things without , the more forced and unnatural is all such obedience , and the lesse from a spiritual power within . when they measure their forgivenesse by their sin and sanctification , and can beleeve no more then they have peace for ; and that peace upon something of their own performed , and not from beleeving on him who hath performed all . god hath not given us the spirit of fear , but of power , of love , and of a sound minde , 2 tim. 1.8 . or of a minde not corrupted with any of these . l. opinions which make men legal . there are certain principles by which some are religious , which carry them off much from the gospel-way of obedience . 1. men naturally think it impossible that they should be accepted of god , and justified , and do nothing themselves for it , and in it ; hereupon flesh and blood can hardly be brought off to beleeve forgivenesse of sins , nakedly and freely for nothing in themselves . but to take a way this , consider that forgivenesse of sins is of a meer grace , and mercy , and gift . by grace ye are saved ; it is the gift of god , eph. 2.8 . and through jesus christ ; through the redemption of his blood , rom. 3.24 . as a prince raises up a beggar , and pharaoh's daughter brought up moses ; so are we raised up freely , and in mercy . 2. men think that whatsoever they perform in obedience to god , that god cannot but approve it , because they themselves approve it for good ; hereupon men come to look on themselves as doing something for life and salvation . but to take off men from any such self-love and opinion in the work os salvation ; consider there is sin in every thing they do . 1 john 1 8. if we say we have no sin , we deceive our selves : and there is none righteous , no , not one , rom. 3.10 . neither doth god judge as man judgeth . god seeth not as man seeth ; man looketh on the outward appearance , but god beholdeth the heart , 1 sam. 16.7 . god hath ballances to weigh thy actions ; and to be laid in the ballance , they are altogether lighter then vanity , psal. 62.9 . 3. men naturally think it impossible to be damned for good works , and serving god in a mans own fashion ; and surely none are condemned simply for good , but as that good is evil in some kinde or degree ; and hereupon men raise up hopes and comforts to themselves from such a course of life as they live in with god . thus from something they fansie good in their own way , and from something they fansie in god of mercy and forgivenesse to sinners , upon this they venture themselves . but to take away this , consider though god be merciful , yet he is onely merciful of his own fashion , not of ours , not in the way we may corruptly think him : thou thoughtest that i was altogether such a one as thy self , psal. 50.21 . gods love , and grace have wayes and fashions of their own they move in ; and if we be not in their way , we shall not receive of his fulnesse : the jews were very zealous after god , yet not in gods fashion , but went about to establish their own righteousnesse . the papist is a follower after god ; and the legal , formal , poor ignorant protestant , runs in a course of obedience and serving god ; yet it is not in gods way of righteousnesse ; and so they misse of ●alvation for not seeking it purely in christ their righteousnesse . li. jesus christ offered to sinners as sinners . the apostle hath a pretious doctrine , and it is this , this is a faithful saying , and worthy of all acceptation , that jesus christ came into the world to save sinners , of which i am chief , 1 tim. 1.15 . as if he should say , doth any of your hearts tell ye you are sinners ? let not that be any ground at all to keep you from christ , let not any despaire because of that ; i my self was thus and thus , a blasphemer , a persecutor ; nay , as if that were not enough , i was the chief of sinners , or the sinner in chief ; the grand and supreme sinner , as if there could not well have been a greater ; and i ( says he ) obtained mercy . so as here the spirit hath laid in answers to the objecting or doubting soul . if the soul should object , if i were not such a sinner as i am , i could beleeve ; the spirit answers , jesus christ came into the world to save sinners : as if he should say , to save even just such as thou art . if the soul should object further ; but there is not such a sinner as i am ; the spirit answers , yea : but here is one greater then thou ; here is the chief of all sinners , the prince of sinners obtaining mercy , of which i am the chief . so as none can be such a sinner to whom christ , and the blood of christ , may not be tendered and offered ; and that upon these grounds . 1. from the order of gods decree , he loved us , and gave christ for us when we were sinners . god commendeth his love towards us , in that while we were yet sinners , christ died for us , rom. 5.8 . god so loved the world , that he gave his onely begotten son , john 3. 2. the offering the gospel and jesus christ to a sinner as a sinner , is but the bringing out this glorious love of god in time and dispensation ; it is but the offering that love which god loved them with from everlasting : neither is it any more to offer christ to a sinner , then to manifest god in his first love , when he gave christ for sinners in his own decree . 3. it exalteth grace more , and sheweth as a gift indeed ; what can be more of grace , then that jesus christ should receive a sinner . one who hath no money nor price , no works nor righteousnesse to bring for him . 4. it is the right lifting up jesus christ as moses lift up the serpent in the wildernesse ; not for the healed to look upon , but the stung and wounded . 5. it leaves men without all excuse , and brings the greater condemnation ; for when christ is brought home to the very soul , and the blood offered at every ones door for receiving , then there can be no objecting ; lord , had i been thus and thus fit and prepared , then i should have received thee ; but i was a foul sinner at that very time , so and so guilty . o , will the lord answer , i come therefore to pardon thee , and to wash thee in my blood , because thou wert so foul ; and that is no excuse . 6. it is most agreeable to the gospel-way of dispensation , and christs own preaching , the whole need not a physitian , but they that are sick : i came not to call the righteous , but sinners to repentance . 7. all that ever received christ in the gospel , received him in a sinful condition ; the many beleeving jews in the sin of crucifying christ ; all the churches of corinth , ephesus , and colosse , such were some of you , but ye are washed , &c. and ye were sometimes darknesse , but are now light in the lord , ephes. 5. ye who were dead in trespasses and sins ; and were enemies in your mindes by wicked works , yet now hath he quickned , coloss. 1. so as to offer jesus christ to sinners as sinners , is but 1. to offer him in time , as god gave him before all time ; god gave him to us because we were sinners , and now he is but offered as he was given . 2. there is more of grace in it to offer him to a sinner as a sinner , that where sin hath abounded , grace may abound much more . 3. there is a clearer lifting up christ as moses , for the wounded to look on as well as the whole . 4. men are left without excuse , because when he is held out to sinners as sinners , all are in a condition for him ; sin and a saviour are most suteable . 5. it is as christ himself did , who both calls sinners , and converses with sinners ; with mary magdalen an harlot , and with the publicans , and with the woman of samaria , who lived in uncleannesse when the pure messiah preached himself to her . 6. it is as all that ever received him , both in jerusalem , corinth , ephesus , &c. who had they not been foul , had never been washed ; had they not been darknesse , had never been light in the lord . but you will tell me of conditions in the gospel , of faith , and repentance , &c. and certain legal preparations before christ should be offered and brought to the soul . yea ; but that ye may not be puzzled as many are . in the gospel-way or dispensation , faith and repentance is to be preached , but jesus christ still with it . beleeve in the lord jesus christ : and you are not to consider repentance from beleeving , nor beleeving from repentance , nor either from jesus christ , nor jesus christ without them ; and yet neither of them as bringing in christ to the soul , but christ bringing in them , and working them more and more in the soul , and that upon these grounds . 1. christ is not ours by any act of our own but gods , god imputing and accounting : to make christ ours , is an almighty work , & not the work of any thing created ; so as christ is ours without faith , by a power more glorious and infinite ; but we cannot here know him to be ours but by beleeving ; nor partake of him as ours but by beleeving . 2. if faith should give us our interest in christ , then as our faith increases , our interest should increase , and we should be more and more justified and forgiven , which none allow , calling these other acts of faith faith of assurance , and acts of manifestation ; and if faith be thus in its other degrees of working , why not in its first ? it is the evidence of things unseen , heb. 11. 3. if christ should be ours by faith in this sense , then when faith ceases , shall we cease to be justified . shall faith begin our interest here , and not be able to continue it hereafter ? 4. can a sinner be too foul for a saviour , and too wounded for a physitian to heal , and too filthy for a fountain opened to wash ? 5. he that offers christ , offers all the conditions in him , both of faith and repentance ; for christ is exalted to give repentance , &c. and faith is called the faith of the son of god , gal. 2. 6. it is no more to offer jesus christ , then any grace of christs or gift of christs to a sinner ; for a sinner is as unprepared and unfit for the one as the other , equally in sin and pollution to both . 7. this spiritual work is a new creation ; and so works of preparation are not so proper in that : we are ( saith the apostle ) his workmanship created in christ jesus , ephes. 2.10 . and now , why shall any servant of christ refuse to give out that blood of his masters which runs so freely to sinners ? and any sinner refuse to receive it , because their vessels are not clean enough for it , when it is such a blood as makes the vessels clean for it self ? lii . the simplicity of the gospel-salvation , easie and plain . jesus christ , and forgivenesse of sins in his name , and redemption through his blood , is the first and onely thing held forth in the gospel to sinners ; the other mystery of righteousnesse , is revealed to beleevers ; forgivenesse of sins is first taught , that they may beleeve ; and the other glorious mysteries are taught , that they may know what they do beleeve : they are first to see gods love , and afterwards his glory : jesus christ crucified is the best story for sinners , and jesus christ exalted for saints ; and therefore it is that in all the apostles sermons , the story of blood , and redemption , was first preached ; and when they did beleeve that , then they wrote epistles and revelations of greater things unto them , so as they spake of christ onely to make them beleeve , and wrote to them of him when they did beleeve . salvation is not made any puzzeling work in the gospel ; it is plainly , easily , and simply revealed ; jesus christ was crucified for sinners ; this is salvation , we need go no further ; the work of salvation is past , and finished ; sins are blotted out ; sinners are justified by him that rose for justification . and now if you ask me what you must do to be saved , i answer , beleeve in the lord jesus christ , and thou shalt be saved . all that is to be done in the work of salvation , is to beleeve there is such a work , and that christ died for thee , amongst all those other sinners he died for . to beleeve now , is the onely work of the gospel ; this is the work that ye beleeve on him whom he hath sent . joh. 6.29 . this is the commandment , that ye beleeve on his son jesus christ . 1 joh. 3.23 . that is , that ye be perswaded of such a thing , that christ was crucified for sins , and for your sins ; and we are called on to beleeve , because they onely that can beleeve , are justified ; by him all that beleeve are justified . act. 13.39 . so as salvation is not a businesse of our working , and doing ; it was done by christ , with the father ; sin , and satan , and hell , were all triumphed over by christ himself openly for us ; and all our work is no work of salvation , but in salvation ; in the salvation we have by christ , we receive all , not doing any thing that we may receive more , but doing because we receive so much , and because we are saved : therefore we work not that we may be saved , and yet we are to work as much as if we were to be saved by what we do ; because we should do as much for what is done already for us and to our hands , as if we were to receive it for what we did our selves . this is short work , beleeve and be saved ; and yet this is the onely gospel-work and way . christ tels ye in few words , and his apostle in as few ; as moses lift up the serpent in the wildernesse , so must the son of man be lift up ; that whosoever beleeves on him should have life , joh. 6. paul tels you , say not in thy heart , who shall ascend unto heaven ? that is to bring christ from above . or who shall descend into the deep ? that is to bring up christ from the dead . but what saith it ? the word is nigh thee , even in thy mouth , and in thy heart , the word of faith which we preach . if thou shalt confesse with thy mouth the lord jesus , and shalt beleeve in thy heart that god raised him from the dead , thou shalt be saved , rom. 10.6 , 7 , 8 9 , &c. so as here is but looking up on jesus christ , and salvation is in thy soul ; and beleeving with thy heart , and thou art saved ; thou wert saved by christ before , but now in thy self . there are yet these grounds why salvation is so soon done . 1. because it was done before by christ , but not beleeved on before by thee till now . 2. because it is the gospel-way of dispensation , to assure and passe over salvation in christ to any that will beleve it . 3. there needs no more on our sides , to work or warrant salvation to us , but to be perswaded that jesus christ died for us , because christ hath suffered , and god is satisfied . now suffering and satisfaction is that great work of salvation . 4. because they , and they onely are justified , who can beleeve : righteousnesse is revealed from faith to faith ; and all that beleeve are justified , rom. 1.17 . acts 13.39 . 5. that it may be by grace , and not of works . being justified freely by his grace , rom. 3.24 . liii . christ and every part of christ to be studied , and beleeved in . there is not any thing of jesus christ , but it should be matter for a beleevers faith to be exercised in , from his divine nature to his incarnation , and so to his exaltation ; that they may be able to comprehend with all saints , the height , and depth , and bredth of the love of god ; for god was infinitely influencing into every passage of his birth , his growing up , his infancy , his circumcision , his baptism , his preaching , his praying , his temptations , his fasting , his obedience to the whole law , his sufferings , his reproaches , his poverty , his humiliation , his bloody sweating , his judgement and judges , his condemnation , his crucifying , his peircing , his nailing , his drinking vinagar and gall , his strong cryes and tears , his crown of thorns , his blood flowing out from his feet , hands , and side , his giving up the ghost , his death , burial , resurrection , ascension , exaltation , and sitting on the right hand of god , his priesthood , mediation , intercession , dominion : there is infinite vertue in all these , and the gospel is made up of these ; in these are those unsearchable riches of grace , love , and redemption . these are to be the subjects of every beleevers meditation , and he is to seek into the spiritual extent of these , and deepnesse of these : out of these he is to draw strength , power , love , holinesse , spiritualnesse , regeneration , mortification , new obedience , faith , repentance , humiliation , meeknesse , temperance , &c. christ and every thing of christ , is to be matter for him , and meditation for him . these are those ministerial and instrumental means of grace and life to sinners ; not an historical or tragical use of these , but a beleeving use , a relying , resting , comforting , spiritualizing use : these were all but parcels of the work of redemption , but parts of the whole ; and to all these , there is an infinite depth of sin and temptations opposed ; and therefore the more we are improving our selves in these things of christ , the more spiritual and infinitely provided shall we be against the other : it is not enough to look on jesus christ in his single person glorified and exalted , but to study every part and parcel , and passage of jesus christ : and thus to know nothing but jesus christ and him crucified . the several wayes of free-grace , and the general point searched . free-grace is conveyed to us under several notions in these times ; and i shall in few words gather up the conceptions , intending a larger draught of it hereafter . the first way of free-grace , free without all condition of grace . the first and purest conceive of the mystery thus : that god the father for manifestation of his mercy and love , purposed some to glory whom he loved freely , and gave his son to be a way to them 〈◊〉 〈◊〉 and righteousnesse , knowing that th●●ould fall under sin and condemnation in the first adam ( where he might justly have left them , as the rest , in their blood and pollution ) had it not been for that free-grace in himself ; and therefore that son is called the second adam or quickning spirit , and this mystery of salvation is free , infinitely free ; the father loving freely , and giving his son ; the son loving freely , and giving himself freely ; and the spirit working from them both freely for the manifestation of this salvation in the souls of his elect , and through the ministery of a free gospel , even to sinners as sinners , and children of wrath in themselves . a second way of free-grace , free onely with conditions . the second sort hold , which is called the reformed opinion , and is the more general : that god did freely decree or purpose some to salvation in christ , through the intervening and instrumental assistance of faith , &c. and that none are actually justified , nor partakers of this free salvation but by faith ; and the go●●●● 〈◊〉 ministery of conditions or qualificatio● 〈◊〉 this salvation : and this i call a decr●e with graces . a third way of free-grace , free onely upon condition . the third sort hold , that god did freely purpose some to salvation , and therefore gave jesus christ , but it was onely to those whom he foresaw through the help of a gospel-ministery and other spiritual sufficiency would embrace jesus so given , yea given for all , if all would have embraced him . and this i call a respective decree for graces . a fourth way of free-grace , free meerly in the extent . the fourth sort hold , that god purposed some to glory and salvation in jesus christ , without respect to any thing but the intervenings of faith . &c. and gave this jesus christ to die for all , not that all should have sa●●●●●on by him , but onely the elect who are onely made to beleeve ; and that the gospel-ministery reveals such a kinde of general redemption ; otherwise the gospel could not justly be tendred to all ; nor any be condemned for not beleeving , nor unbeleeving be any sin . this last i shall onely speak on . this is in part the general point , and it is answered thus : some do it by a way of interpreting the general scriptures ; as these of gods loving the world , &c. interpreting the world in opposition to jews , and by that understanding the gentiles who were called the world . and so of sending jesus christ to be a propitiation not for ours , but the sins of the whole world , &c. rom. 11.11 , 12. and so where ever the word all is , that god will have all saved , &c. they interpret it with restriction to some of all , &c. matth. 3.5 . and so for the general tenders of the gospel , they interpret that by way of dispensation for the better gathering up the elect from all sorts and places , matth. 24.31 . and so for not beleeving , they say men are not damned for not beleeving simply , but from the condemnation 〈◊〉 ●re left under , though their not bele●●●●● may make their condemnation greater . some answer it by shewing forth the contradiction in this of christ dying for all , and saving some , that it is as much as christ died for all , and not for all . some answer , by turning it into immortality for all , but not salvation for all . some answer , by revealing gods love , and jesus christ as the effect of this love , as it were the instrument and minister of this love ; and this love of god going out onely to the elect , for whom christ is given : this way they conceive takes off general redemption . but we must take heed of making christ more instrumental and ministerial then the father hath made him , and will stand with the honour of the son , who is the first born of the elect the head of the body : and we must be spiritually wary in distinguishing too curiously upon jesus christ as son and mediator , &c. but onely in a scripture-way ; for christ is but one , and salvation is one . thus far some worthy beleevers go in opposing the general point , but we must go a little further in finding out the mystery of the general point , and meet with it there . now i humbly conceive the mystery lies onely in a rational way of justice , and gospel-dispensation , that god will not meerly , and arbitrarily damn any because he will . so as he hath put every one under a state of redemption , and power of salvation ; and they are damned from their own will , not from gods : thus go the deepest and most notional of that way . and the other part of the mystery which is lowest , and most argued for , in these times , and by most , is onely , that the gospel cannot rationally be tendred but upon some such general ground as christ dying for all . thus i have opened , though weakly , the mystery ; and the opening it may be enough , and the whole building of the universal grations , is all upon a rational notion strengthned with some general terms in the word : now let them see whether meer reason is a principle high enough for a spiritual mystery . and if bringing salvation down upon such a ground , be proportionable to so glorious a work as that of redemption , besides all the intervenings it hath with free-grace , and free-justification and election of grace , &c. now let the mystery be lookt on in their way , which is this , christ died for all , else the gospel cannot be preached to all . and in the other way , which is this , christ died onely for his , and it is offered to all , that his who are amongst this all might beleeve ; and though he died not for all , yet none are excepted , and yet none accepted but they that beleeve , and none beleeve but they to whom it is given . and in this way of salvation there lies more mystery , which is more sutable to a divine work . great is the mystery of godlinesse . and this ground , that none are excepted , is as clear , and spiritually rational for the gospel to be preached to all , as this ground , that he died for all . seeing upon both grounds , some onely are saved , and not all , and a decree of meer grace and of faith foreseen , do equally imply an impossibility of all to be saved ; and therefore why is it so contended for that all are redeemed ? some truths of free-grace sparkling in former writers , and in some famous approved men of our times , in testimony to what is in this discourse in part asserted , and in these times , by others assertors of free-grace . the law by the preaching of it , cannot reform , but onely faith and grace . dr. preston in his serm. on the new coven . comment. in galat. 3.5 . which he quotes pag. 347. if i should onely preach to you the commandments , &c. i might preach long enough ere you could keep them : do you receive the spirit by the preaching of the law ? no , but by preaching promise of pardon and forgivenesse . page 333. 2. if a man would desire to change his course to be made a new creature , the way is not to consider the commandments what he ought to do ; but my beloved , the way is to get assurance that thy sins are pardoned , to consider the covenant of grace , heb. 9.14 . no preparatory works before christ . master rogers in his book of the right way to be saved , &c. p. 54. divers mistake , and look for something to ground on in themselves , and so are wofully bewildered , and in great perplexity : it is as if one should not set a young tree , but let it lie above the ground till they see what it will bear . free-grace hath many enemies . we should stand for free-grace . dr. sibbs his book of the excellency of the gospel above the law , pag. 241. do ye wonder why the free-grace of god hath found such enemies , &c. the heart of man is in a frame of enmity against god , and sets it self most against that god will be most glorified in . let us vindicate nothing so much as grace . we must live by grace , and die by grace , and stand at the day of judgement by grace ; not in our own righteousnesse . faith is no condition of the new covenant of grace . master perkins commentary on the galathians . p. 157. the gospel called by paul the promise , offers and gives life freely , without the condition of any work , and requires nothing but the receiving of that which is offered . it may be objected , that the gospel promiseth life upon the condition of our faith . answ. the gospel hath in it no moral condition of any thing to be done of us : indeed faith is mentioned after the form and manner of a condition ; but in truth , it is the free gift of god as well as life eternal , &c. pag. 184. we have all in christ . thou must not receive the promise immediately of god , but christ must do it for thee ; though thou be unworthy , yet there is dignity sufficient and worthinesse enough in him . if thou say that thou must at the least receive the promise at the hand of christ ; i adde further , that he will not quench the smoaking flax , &c. and ou● salvationg stands in this , not that we know and apprehend him , but that he knows and apprehends us first of all . christ is every thing to us . mr. calvin in his book of institutions , book 2. chap. 16. p. 167.8 . we must take heed of drawing any part of salvation but from christ : if we seek salvation , let it be in the name of jesus christ ; if the spirit , or any gifts or graces , let us seek them in his unction ; if strength , let us seek it in his power ; if purity , in his conception ; if mercy , in his nature , which was touched with our infirmities ; if redemption , in his passion ; if forgivenesse , in his condemnation , or being a curse for us ; if satisfaction , in his sacrifice ; if cleansing , in his blood ; if mortification , in his sepulcher and death ; if newnesse of life , in his resurrection ; if immortality , in the same ; if an heavenly inheritance , in his entering into heaven ; if all good things , in his kingdom and dominion here : all treasures are in him , and they who are not content onely with him , shall have no rest anywhere ; although too they may look principally at him . nor can there be any unbelief , nor doubtings where his fulnesse is thus known . god was never an enemy to his . calvin quoting augustine in his book of institut . tract. in evangel . johan . 110.2 . chap. 16. p. 106.1 . incomprehensible and unchangeable is the love of god , not that love which we obtain from reconciliation by the blood of christ , but wherwith he loved us before the foundations of the world ; therefore when it is said , christ reconciled us , it is not to be understood as if then he begun to love those whom he hated before , but he reconciled us even to that love wherwith he loved us , rom. 5.8 . therefore in a wonderful manner he loved us when it is said he hated us . that we and those commonly called antinomians differ little . mr. gattakers testimony in a late treatise gods eye , &c. in epist. to the reader . p. 10. the matter in controversie between us and these men , is not how far forth sin is removed or abolished in beleevers , or how far forth it is by justification abandoned , or in what sense god is said to see or not see sin , or to take notice of it in beleevers and justified persons , &c. as if all these things were granted on both sides . note . men of learning you see and judgement , do not cry out antinomianism on free-grace , or free justification , as others do , &c. but acknowledge a consent in all these , &c. why luther is not quoted here . lvther i could quote , but he is now lookt on by some as one that is both over-quoted , and over-writ free-grace , and bending himself against works , which was the popery and antichristianism of those times . he raised up grace , rather in opposition ( as some think , to whom i dare not so fully agree ) to the excesse of works , then to the just advantage of grace ; and yet they can allow him in other things . thus we can pick and chuse from a reformer what fits to the standerd of our own light and reformation , and cast the other by : i shall therefore quote some later . concerning our not resting on sight , or our own graces for assurance . mr. tho. goodwin in his book christ set forth , in epist. to the reader . pag. 1 , 2. an immoderate recourse unto signes , though barely considered as such , is as unwarrantable , when therby we are diverted , & taken off from a more constant actual exercise of daily thoughts of faith towards christ immediately , as he is set forth to be our righteousnesse , &c. and yet the mindes of many are so wholly taken up with their own hearts , that as the psalmist sayes of god , christ is scarce in all their thoughts· but let these consider what a dishonour this must needs be unto christ , that his trai● and favourites , our graces , should have a fuller court , and more frequent attendance from our hearts then himself who is the king of glory ; and likewise , what a shame also it is for beleevers themselves , who are his spouse , to look upon their husband no otherwise but by reflections , and at second hand , through the intervention and assistance of their own graces , as mediators between him and them . now to rectifie this errour , the way is not wholly to reject all use of such evidences , but to order them , &c. we are justified in christs justification , when he rose . pag. 202. christ his resurrection was the original act of gods justifying us in christ , we were virtually justified then in christ his being justified , as in a common person . god remembers not our sins . p. 207. as by reason of his intercession god remembers not old sins , so likewise he is not provoked by new . the law as given by moses , no rule to christians . mr. bolton in his book of the true bounds of christian freedom . p. 74. others say we are freed from the law as given by moses , and are onely tied to the obedience of it as given by christ ; and as christ renews it , and as it comes out of the hand and from the authority of christ ; and we have it immediatly from the hands of christ . i shall not much dislike this , &c. beleevers and god are never at enmity . p. 14. as none of our sins shall condemn us , so none of our sins shall put us into a state of ●ondemnation more ; none of our sins shall ever put us under the curse , under wrath again . god doth not punish beleevers for sin . p. 14. we are freed from all miseries , afflictions , punishments , which yet are the fruits of sin as they may be conceived to be fruits of wrath or have wrath in them . faith before justification is no grace . mr. rogers on the articles , art. 13. p. 57. works done before justification please not god , before men do please ; nothing that they do ; can please him ; hereby the vanity of them is perceived who think before mans justification , his deeds do please god . note . what , is faith then to be accounted before justification , according to this principle ? god is never an enemy to his though sinning . mr. herbert palmer in his charact. of a christian in paradox , &c. p. 10. he beleeves the god that hates all sin , to be reconciled to himself , though sinning continually , and never making , nor being able to make him satisfaction . we are justified though ungodly . p. 11. he beleeves the most just god , &c. to have justified himself though a most ungodly sinner . we are not saved by any thing we do . p. 58. he knows he shall not be saved by his works , and yet doth all the good works he can . a beleever sins not . p. 68. he cannot sin , yet he can do nothing without sin . a beleever beleeves against hope . p. 74. he beleeves like abraham , in hope against hope . god freely pardons . p. 12. he beleeves himself freely pardoned . beleevers are pure in gods sight . p. 13. he beleeves himself to be pretious in gods sight . christ promised to sinners as sinners . master tho. goodwin in his book of christ set forth . p. 30. there are absolute promises made to no conditions , as when christ is said to come to save sinners , &c. now in these it is plain , christ is the naked object of them , so that if you apply not him , you apply nothing ; for the onely thing held forth in them is christ . we are justified in christs justification . p. 122. even so it is in the matter of our justification ; it was done virtually in christ ; and afterwards when we beleeve it is actually passed in , and upon our selves . so by christs being justified , we are all virtually justified , and in law , through a secret , yet irrepealable covenant between god and christ , who onely did then know who were his . a beleevers law is christ and his spirit . mr. perkins in his comment . on the gal. p. 128. they which are true beleevers are a free and voluntary people obeying god , as if there were no law to compel them ; they have christ to live in them ; the spirit of life that is in christ , is in them , and that is their law . it is the property of a childe of god to obey god , as it is the nature and quality of the fire to burn , &c. thus in the quoting or citing these divines concerning some pretious truths of christ , i have done as paul said to the athenians when he would prove a god , as certain also of your own poets have said . so the truths which are abroad mistaken by many , are truths , as also some of your own divines have said . finis . a discourse of the true nature of the gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the reverend mr. lorimer's apology / by tho. goodwin ... goodwin, thomas, 1600-1680. 1695 approx. 245 kb of xml-encoded text transcribed from 40 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a41521) transcribed from: (early english books online ; image set 49801) images scanned from microfilm: (early english books, 1641-1700 ; 31:10) a discourse of the true nature of the gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the reverend mr. lorimer's apology / by tho. goodwin ... goodwin, thomas, 1600-1680. [4], 75 p. printed by j. darby, london : 1695. includes bibliographical references. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project 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 lorimer, william, d. 1721. -apology for the ministers who subscribed only unto the stating of the truths and errours in mr. william's book. bible. -n.t. -commentaries. grace (theology) 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a discourse of the true nature of the gospel ; demonstrating that it is no new law , but a pure doctrine of grace . in answer to the reverend mr. lorimer's apology . levique certamine docet vanam esse sine viribus iram . liv. hist . lib. 1. by tho. goodwin , pastor of a church of christ at pinnor in middlesex . phil. 2. 3. let nothing be done through strife , or vain-glory , but in lowliness of mind let each esteem other better than themselves . london , printed by j. darby . 1695. to the reader . i had so honest a design in writing the following discourse , which i have endeavoured to compose in cool and calm thoughts undisturb'd with heat or passion , as i am arm'd against their censures , who will perhaps resent it very ill to see their darling notions expos'd . my poor labours are recommended by the alone consideration of the truths , in whose defence they are employ'd , and this is abundantly sufficient ; and therefore i need only to desire thee to consider the arguments with an impartial mind . if thou lovest the gospel , do not suffer thy thoughts , looking on it , to be distorted by prejudice or passion . as the truths here asserted are of great moment , so they deserve thy most serious attention . if they were only subtle niceties for a trial of wit , or to make an experiment who could make words to dance most nimbly , i would never have misimploy'd my self in writing this discourse , nor caused thee to mispend so much time in reading it . but since i can assure thee that i have asserted nothing but what i not only really believe to be true , but to be of high importance to the salvation of my own soul , ( which is very clear evidence that a man is in good earnest ) i hope thou wilt consider , whether it may not concern thine too . there are two great rocks which threaten the hazard of a shipwrack , popery and arminianism ; and for my own part i am terribly afraid of coming in any nearness to the danger . popery hath been so uncas'd of its disguise , that it appears in its natural figure ; and those who know any thing of the gospel , startle at the first entrance of its affrighting shape : but arminianism surprizes the vncautious , appearing with a fairer face and more specious colour ; and yet really , if the holy ghost speaks truly to us in the epistles of the apostle paul , ( as i am sure he doth ) this almost generally belov'd doctrine is as contrary to the gospel as popery it self ; and if god speaks true , it is undoubted , that what the arminians tell us is false . god tells us , that in him we live , and move , and have our being : the arminians would dispute us out of this great privilege , and endeavour to perswade us , that when god hath once form'd us and thrown us out of his hands , we may move alone without him . god teacheth us , that he effectually accomplisheth the counsels of his will , and that nothing can obstruct or frustrate the success : the arminians tell us , that god is heartily desirous of the salvation of all men , but cannot save the greatest part of them , because they are unwilling . god plainly tells us his own mind , that none are saved , but whom he hath eternally ordain'd to that happy state : but the arminians insinuate , that those may be sav'd whom god never thought of for such a design , and that he will be surpriz'd at the arrival of new colonies in heaven , which he never appointed to come thither . god , who justifies the vngodly , expresly declares , that we must be justified freely of his grace , not by our own but christ's righteousness . the arminians bring us to a new court of judicature , where god sits not , nor hath any thing to do ; for there our faith in obedience to the gospel , is pleaded instead of perfect obedience owing to the law , and the plea is admitted ; for ( as that prodigy of learning grotius speaks ) as a work grateful to god , it meets with acceptance . in a word , their opinions tear the volume of god's word to pieces , and un-god god himself : they pull him out of his throne , and strike the scepter out of his hands , and snatch the crown from his head. their opinions take aim to destroy the very being of the divinity ; for take away his perfections and attributes of absolute power and wisdom , and god is an imaginary nothing : who can conceive of him but as an independent soveraign ? and yet their doctrine allows less power to him in the disposal of his creatures , than a petty negro prince hath over his subjects within the compass of his narrow dominions . who can think of god but as all-knowing , and having at one view a certain prospect of all persons and things , past , present , and to come ? and yet their doctrine makes him to guess at the future , as an astrologer by the stars . ay but it will be said , what is all this to the purpose of the present controversy , wherein we have not to do with arminians ? 't is true we have not , but it concerns every minister of the gospel , to put a stop to any opinion which hath the least tendency to arminianism . we are not as idle spectators , to stand by with patience to see the truths of the gospel , either openly invaded , or secretly supplanted ; but as long as we are able to frame a thought , or hold a pen , it is our duty to make a vigorous opposition . we have the example of those worthy divines in france , the old du moulin , and others , to animate and encourage us . when testard and amyrault advanc'd some new opinions to meet arminianism in the middle course , which were soon , by an unhappy wind , wafted over into england ; these worthy persons ( who were as firmly resolv'd that the old gospel should not be alter'd , as we english are zealous that our old fundamental laws be not chang'd ) presently took the alarm , and resisted the invasion . complaints were made in their synod against testard and amyrault , as corrupters of the protestant doctrine , and they were a openly censur'd . the pastors b and professors of the church of geneva , c the professors of divinity in the vniversities of leyden and groningen sent their letters , protesting against these innovations in the old protestant doctrine . and the famous d du moulin , who with so much wit and learning wrote against popery and arminianism , sends a letter particularly to the same synod , and with an apostolical zeal and plainness , complains that these innovators corrupted the antient faith , and chang'd the very nature of god , of the law , and of the gospel . these examples should teach us to be earnest for the same truths which they maintain'd so vigorous and i have endeavour'd to be zealous for them without being angry . a discourse of the gospel . chap. i. the general design of this discourse , is not to promote controversies , or to propagate quarrels , but to maintain the truths of the gospel in their first native purity . the state of the question concerning the gospel's being a law. i am so far from inventing , or defending any new dividing opinions , to trouble the peace of the churches , that i heartily lament the fatal disturbances which are produced by them ; and instead of fomenting the prevailing heat of our contentions , or blowing a fire which is but too great , i would willingly contribute all my poor endeavours to quench the flames . it is not therefore out of an humour of disputing that i engage in this debate , nor to promote the interest of a party : i know no interest , and by the grace of god will never espouse any , but that of christ and his gospel . it is an apprehension of the injury offered to this , which is the motive of my undertaking its defence . it is the interest of wronged truth that i assert , which all who love , have indispensable obligations to vindicate . it is the pure gospel , by so many various attaques assaulted , that i stand to guard ; and which being eternal , tho it may be invaded , yet can never be oppress'd nor sink for want of support , tho my strength prove unequal to so great a performance . it is that gospel which was taught by our lord christ , and his apostles , which was own'd in the first and best ages of the primitive church , and is now professed in all the confessions of faith of the reformed ; which not all the arts , and power , neither of rome heathen , nor which is worse , antichristian , were able to extirpate ; which not two ages ago was recovered out of the darkness of antichrist by the first reformers , and vigorously asserted by them , against all the subtleties and cunning evasions , both of papists and others , to shift off the force of truth ; and is from those our worthy ancestors of the protestant religion deliver'd down to us ; which was seal'd by the blood of martyrs , which was maintained against all the powers of the earth arm'd for its ruin ; and is , and will be ( i doubt not ) by a greater power preserved to survive the ashes of the world , though it is in more danger of being betray'd by its pretended friends , than ever it was of being conquered by an open war of its declared enemies . a and indeed the antichristian party gain a greater advantage by protestants starting such new opinions , which seem to favour their errors , than ever they could by their open and undisguised opposition to the truth . for not to debate whether the jesuits have not a great hand in promoting these controversies , who can easily turn themselves into all shapes to gain their ends ; yet 't is certain they rejoice , and triumph in our dissentions ; where , whatever the success be , they are sure of an advantage . for if these erroneous doctrines of justification prevail among the people , they are brought so much the nearer to popery ; or , if truth prove victorious , as ( i do not at all doubt ) it will in the end , yet by the first starting these disputable opinions , a hopeful union among protestants is broken , and those troublers of israel have shattered us to pieces , and may bring us within a point of our ruin ; and so what they unsuccessfully attempted by power and persecution , they will effect ( if god doth not avert ) by our own sad divisions . it is this oppos'd gospel which i love and value above all things , and by the help of my lord jesus christ , i will defend its pure truths entire and unmangled . and as it is this gospel which teaches me not to treat any of its ministers with insolent contempt , however i may differ from him , in my sentiments , so i will endeavour to observe its dictates , in avoiding all base and scurrilous reflections ( being but the follies of an impotent passion ) when i write for those truths which are calm , peaceful , and gentle , jam. 3. 17. and indeed ever since the light of common reason began to dawn upon my mind , as well as since god gave me a greater , i always abhorr'd that method of managing controversies in religion , wherein arguments are mingled with invectives , and the deficiences of reason made up with calumnies and reproaches . tho the double injury done both to truth , and my friend , the one of which is equally insulted with an haughty fierceness , as the other is openly affronted , might tempt a man of the greatest moderation to some passionate resentments ; yet nothing shall move me from my fixed resolution of not being angry . i write not from an humour of strife , nor for pride and vain glory , but for truth , and therefore shall concern my self no further than i find that to be interested ; which if i thought to be on my learned brother's side , i should be so far from contesting it with him , that i would join in the defence . this truth lies between us , and should not be lost in a crowd of angry words ; tho this is the fault of most disputes in religion , and is a reproach to what we all profess , that when philosophers and heathens discours'd their different opinions with a calmness of mind , we christians , for whom our great lord died , that god might be reconciled to us , and we to one another , are inflamed with all passions , because we do not think and speak the same things . we every one of us dispute , because we think we are in the right , when we so order the loud disputation , that truth which speaks softly cannot be heard , its still voice being drowned in the clamour of our contentions . now then that nothing may disturb a serenity of mind , which ought to be in a person who argues not for interest , but purely for the truth , i shall only consider in my reverend brother's discourse , what carries the face and appearance of reason , without suffering my thoughts to be diverted or rufled by his invectives . in a word , i will not change a defensive war for the common interests of our christian religion , into a private quarrel , since it is not any man's person , but the truth which i have undertaken to vindicate . and indeed the reputation for piety and learning of those whom he insults , is so glorious , that any attempt to defend them is altogether needless . as for bradwardine and dr. owen , on whom he is pleas'd to bestow some disadvantageous remarks , they are so great names , and have deservedly obtain'd such an high esteem among men , that they are equally above his little reflections , as beyond any endeavours i can imploy for their vindication . they are both known champions against two the most malignant heresies which ever infected the church , pelagianism , ( to which that of the arminians is very nearly related ) and socinianism . and as for mr. marshal , that very book which our author so much vilifies , discovers a pious heart , joined with a closeness and consistency of thought . and all who know that other worthy person , against whom his passion is more furiously fired , must give his character very different from that , by which , with an unsuccessful attempt of wit , he endeavours to represent him . but as in debates of religion , all little efforts of wit ( if i had any ) would be very unsutable and impertinent ; i shall only seriously argue the cause in question by scripture and reason , since also i do not think that people are oblig'd to mispend their time to read long discourses , to entertain themselves unprofitably with those personal reflections , with which such are usually stuff'd , more than with arguments ; since it doth not concern them to know , whether such or such a man be so wise and so rational as he is apprehended to be , or silly and ridiculous , but only what is truth , and the danger of 〈◊〉 in the faith , which may be clear'd to them in very few words : i 〈◊〉 accordingly study brevity and plainness as much as ever i can ; and shall reduce my following discourse to as narrow a compass as possible , and so consider in that of the learned mr. lorimer no more than what seems most to the purpose . i will not at all affect niceties , or subtile evasions ; and indeed any opinion which needs them , and i know not how many perplexing distinctions to maintain it , may very well be suspected : for truth never seeks corners to hide in , nor can endure to be set in a false light , but loves to appear in its pure native brightness . and it is our duty , who by office and commission , as ministers of christ , are to teach the gospel to the people , that we do not scatter mists about them , as if throwing dust in their eyes was the way to clear their sight ; that we do not amuse them with new terms fetch'd from the civil law , and make it necessary for them to study justinian , bartolus , and cujacius ; to read the pandects and the codes , that they may know how they are justified . this , instead of instructing , would be to confound those whom we are to lead into the truth , by the clearest expressions of god's holy word , and to inform them in the plainest manner that we can . what i have proposed to my self to debate in the present discourse , is , whether the gospel be a new law ? without multiplying words , which doth but obscure the clearness of things , the question in dispute is not , whether the gospel be a new law , if by that word is meant a doctrine of grace newly reveal'd , after the covenant of works was broken , wherein god hath declared in what order and manner he will save guilty condemned sinners . if by a new law no more is meant than this , it is presently granted , and the controversy is at an end . what is denied is this , that the gospel is a law commanding new precepts , as conditions of obtaining its blessings , and established with a sanction , promising life and happiness to the observance of them , and threatning the neglect . tho according to the laws of a discourse , i should first urge arguments to prove , that the gospel is not such a law ; yet my first design being to answer the reverend mr. lorimer's apology , i shall first shew how little to his purpose he eagerly catches at the word law , where-ever he can meet with it in the scriptures , or in the writings of men. and first i shall demonstrate , that where-ever the gospel is nam'd a law , either in the old or new testament , only a doctrine of grace is to be understood by it . chap. ii. that the word law is of a various and doubtful meaning . from the original signification of the heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is proved , that then the gospel is called a law in the old testament , no more is intended than a doctrine . this is evinc'd and confirm'd from the interpretation of several scriptures , psal . 1. 2. psal . 19. 7. psal . 119. 97 , 98 , &c. jer. 31. 33. isa . 2. 3. micha 4. 2. the word law is of such various signification , that it is not at all strange if we find the gospel called by that name , both in the scriptures , and among the antient fathers , and later protestant writers ; when yet neither the holy ghost nor any of those authors , meant to describe the gospel as a new rule of works enacted with a milder sanction . when that stated order of things , whereby the actions even of inanimate creatures are regulated according to the appointment of the great creator's will , ( when he first framed them , and push'd them into motion ) is called the law of nature ; we cannot apprehend it as a precept , or rule of duty establish'd with a sanction to those things , which being without sense or life , know nothing of the matter . this law is not a precept given to such creatures b , but the power of god working in them , and acting them to move according to that order which he hath set for the administration of all things in the universe . who will say , that the sun doth its duty in performing its constant laborious course , or that a reward is due when it hath done its work ? and yet it is by a law , tho not any precept , that it moves so orderly ; and a law it is , without any promise of recompence for observing and keeping duly the mark'd-out course , or threatning a penalty for deviating from it . it is by the same law of nature that the fire always burns , the planets perpetually move , the earth never totters from its centre , and yet they are not to be recompenc'd for such their exact observance . and if on the contrary , the fire should freeze us , the planets stop their orderly dance , or march so irregularly as to break all their ranks , and the earth shake and fall from it s plac'd foundation , they would not be liable to undergo any punishment . and now , fire , air , earth , and water , and the heavenly bodies , are well enough said to act by a law , tho they have no rule of duty given them , nor are obnoxious either to rewards or punishments . well then , as the settled order of the universe is called a law , the gospel may obtain the same name in that sense . it is without doubt a most certain establish'd order c of our salvation by christ alone , and this more unchangeable and irreversible than all the laws of the creation , since it is more impossible to be pardon'd and justify'd in any other method , than that set by god of applying christ's blood , and having his righteousness imputed , than for all the heavenly bodies to move contrary to their stated courses . in this sense the gospel is a law , without being a rule of duty , since it only tells us the order god hath set of our being saved purely by his grace : and a law it is too , like that of the medes and persians , unalterable , and which will not admit of the least change , not so much as to compose the differences of contending parties , with prejudice to any of its truths . if we take the word law in a farther meaning , as it signifies any doctrine publish'd and made known to the people , it will be easily granted that the gospel is such a law , since there is nothing more sure , than that it is a doctrine of grace . now every one knows that the word law is us'd in this comprehensive sense . first , for the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , law , it denotes any instruction given us ; not only by the precepts , but the promises of god. the root from which it is deriv'd , proves this to be its genuine meaning ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jarah , signifies to cast or throw darts , or any other thing : and metaphorically in the conjugation hiphil , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horah , signifies to cast the meaning of one's mind , or a doctrine and instruction , into the thoughts of the hearers , as mercer d a critic beyond exception in this language , very well observes . and what is god's teaching us effectually , but the throwing the quick and powerful darts of his truths into our souls , and his fastning them in our hearts ? not to give us any mortal wound , but only a vital piercing sense to rouze us out of our lethargy in pernicious errors and sin. whereas it is the fiery darts of the devil of which the apostle speaks , eph. 6. 6. corrupt doctrines , which he is so diligent to throw into our souls , which give us our death's wounds . this is enough to show how natural the metaphor is , that from . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jarah , he casts darts , in hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horah , should signify he teacheth or scattereth any doctrine : and thus it is us'd in 2 king. 12. 2. and in ps . 119. 102. and from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moreh , a doctor , or teacher , job 36. 22. and from hence too is the name of a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moriah , gen. 22. 2. which as mercer notes , signifies the doctrine of the lord god , which from that hill ( it being situated at one side of mount sion where the temple was built ) was to spread through the world. and indeed it was at mount zion , nay in the temple it self , that our lord jesus taught his glorious doctrine of the gospel ; and there also it was preached by the apostles before they had a particular commission to go to the gentiles . and sutable to this , is that place in isa . 2. 3. and many people shall go and say , come ye , and let us go up to the mountain of the lord , to the house of the god of jacob ; and he will teach us of his ways , and we will walk in his paths : for out of zion shall go forth the law , and the word of the lord from jerusalem ; that is , a doctrine shewing to sinners the way of justification . thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horah he teacheth , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , used in the old testament for law , proceeds by a free and unforc'd derivation , which is enough to evince , that in its original and native meaning , it signifies no more than a doctrine which is taught us : and to confirm it , i shall produce several places of scripture where it is us'd in this sense . by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , sometimes is expressed any doctrine or instruction , which parents give to their children , or a man to his friend . thus in prov. 3. 1. prov. 4. 2. prov. 7. 3. prov. 13. 14. in other places it is imploy'd to signify the whole doctrine of truth contained in god's word , both of the old and new testament . thus in psal . 1. 2. but his delight is in the law of the lord , and in his law doth he meditate day and night . the design of the psalmist being to give the entire character of a person truly blessed , the description must be so comprehensive , as to take in , not only his delighting in the precepts of the moral law , ( which a turk or heathen may do , and the old philosophers really did ) but an inward feeling of a ravishing pleasure in the knowledg of the gospel , and in meditating on the admirable free grace of god display'd in the salvation of a sinner . and it is this pleasing sense , resulting from the apprehension of the doctrine of grace , which is the distinguishing mark of that blessed believer , whom the psalmist with such wonderful eloquence describes . so then the law in which the believer delights , is not the old law of works , nor a new one of a resembling nature , but it is the doctrine of the gospel , as opening the hidden and unsearchable riches of god's grace and love in christ jesus . and thus the most learn'd a commentators , both papists , as well as those of the reformed religion , explain the word law in this extensive meaning , as not meerly signifying precepts , and commands , but that delightful instruction which the knowledg of evangelical truths affords the happy believer . more expresly the doctrine of grace in the gospel is called a law , psal . 19. 7. the law of the lord is perfect , converting the soul : the testimony of the lord is sure , making wise the simple . that it is not a law of works , but the word of grace , is evident from scripture , which is the best interpreter of it self . for the apostle paul , who best knew the psalmist's meaning , applies the 4th verse of this psalm 19. to illustrate the swift spreading of the doctrine of the gospel , and the teaching and instruction of it coming to all nations ; rom. 10. 17 , 18. so then , faith cometh by hearing , and hearing by the word of god. but i say , have they not heard ? yes verily , their sound went into all the earth , and their words unto the ends of the world. that as the sun , and moon , and stars , in a day and night's journey look round all the earth , and tell to all the nations the power and wisdom of the creator , tho they say not a word of his mercy and grace : so the preaching of the gospel shall give a sound through the whole world , not meerly to proclaim the great majesty and goodness of god who made it , but his infinite grace undiscernable by reason ; and the love of our saviour , which is above all our thoughts . now then , as the plain intention of the psalmist is by a comparison to shew , that as the heavens manifest god's adorable perfections , so his law , vers . 7. hath a more excellent sound and instruction , in the discoveries which it makes of his grace : the apostle's taking one part of this comparison , and applying it to the word , or doctrine of the gospel , necessarily infers , that he understood the psalmist to intend by his law no other , than this doctrine of grace , which as the sun , and all the other lights of heaven , spreads so swiftly and universally . if we consider too the psalmist's sense as expressed by himself , we shall find that the effects which he ascribes to his law , cannot be produced but by a pure doctrine of grace . from these effects , of converting the soul , and making wise the simple , it is evident , that it cannot be understood a law of works in any sense , for that instead of converting the sinner , would but frighten him from god ; and so far is it from driving the guilty criminal to christ , that without the gospel proclaim'd , the natural tendency of it is to hurry him into despair . it could not let into the soul the least glimmerings of hope ; for such a law proposeth salvation upon the condition of obedience to it , and yet at the same time convinceth the poor wretched sinner of his own utter disability to perform it . it is then the pure doctrine of grace , encouraging the soul to trust and hope in christ , by directing him to that perfect saviour for pardon , and righteousness , and life ; which is in the properest sense the converting law : and this virtue and efficacy our lord christ appropriates to his gospel , john 17. 17. sanctify them through thy truth ; thy word is truth . by truth there is more emphatically meant the doctrine of free grace , which christ was sent into the world to teach unto men ; and this , and this only , is the effectual means which god useth to turn sinners to himself , and really to sanctify them . and in other places where david ( the man after god's own heart , because of that evangelical spirit which was in him ) speaks of the delight which he took in god's law , and the inconceivable pleasure which sprung up in his soul , when his thoughts were employ'd in meditating on it , by the word law he understands the gospel , and that not as a new law of works , but a doctrine of grace : for as such it reveals those astonishing mysteries concerning the redeemer , and makes those surprising discoveries of grace , which only are capable of giving that pleasing entertainment of mind , which the psalmist so much magnifies as having enjoy'd it in his own . thus in psal . 119. 97 , 98. o how love i thy law ! it is my meditation all the day . thou , through thy commandments , hast made me wiser than mine enemies ; for they are ever with me . where it is evident , that he speaks of a doctrine , by the knowledg of which he had arrived to a higher degree of the most excellent wisdom , than any who lived in the same age and nation with him , a wisdom which he pursued with the most eager and inquisitive search ; and the discovery of one mystery did but animate him to an impatient enquiry after more , and make him earnest in his petitions , that god would reveal to him higher measures of that admirable and most useful knowledg , psal . 119. 18. open thou mine eyes , that i may behold wondrous things out of thy law. by which especially is meant ( as mr. a ) clark very well remarks ) the mysteries of the gospel . here then we have the gospel called a law , not as a system of precepts , or a statute-book of a new edition ; but as it at once instructs and amazes us in the wonders of our redemption , and affects our hearts with the thoughts of the redeemer's love. when the psalmist also expresses those refreshing comforts , which slow'd into his soul from the inexhaustible spring of god's tender mercies , he useth the same word law ; and consequently means by it , not a doctrine of works , which can in no sense give any solace to a guilty mind , but a doctrine of grace , such as the gospel , which display'd those riches of grace to the psalmist's sight , and in which he so chearfully hop'd , and rejoic'd , psal . 119. 77. let thy tender mercies come unto me , that i may live ; for thy law is my delight ; i. e. let me experience thy tender mercies , let me feel my own part and interest in them , that i may live joyfully : for my most fervent desire , o lord , is to search into the depths of thy mercy and love ; and therefore my whole delight is in that word of truth which contains these inestimable treasures of thy mercy , and exposeth them all open to the view of my faith. thus again the gospel is called a law , but no otherwise than as it is a comfortable instruction to poor convinc'd sinners , what riches of mercy there are in store , and as it teacheth them how they may trust and hope in the god of all grace . in another place we read the psalmist informing us what supported his spirit under inward troubles and outward afflictions which oppress'd him ; and what was it but the law of god ? not the precepts or commands , for how could they have sustain'd his sinking spirit , since they only tell us our duty , but offer us no help in the sad circumstances of our case ? they shew us indeed what god would have us to do , but declare nothing what he will do for us , and so discover not any support to our languid spirits fainting under a calamity . this is the nature , and the proper and peculiar office of the promises , and the gospel consequently , as a body of them , is called by the psalmist a law , in which he delighted , because it thus sustained him under his afflictions , psal . 119. 92. vnless thy law had been my delights , i should then have perished in mine affliction . a law , that is ( as the before-mentioned a judicious annotator observes ) the whole word of god , chiefly the promises of support and deliverance . if we consider those places which are more expresly urg'd to prove the gospel to be a new law , it will appear that they only evince it to be a new doctrine of grace . as , 1. that clear place in the prophet esa , where by law is expressed solely the doctrine of grace in the gospel , isa . 2. 3. and many people shall go and say , come ye , and let us go up to the mountain of the lord , to the house of the god of jacob , and he will teach us of his ways , and we will walk in his paths : for out of zion shall go forth the law , and the word of the lord from jerusalem . it is manifestly the design of the prophet , in the first and second verses , to shew how large a church , not straiten'd within the narrow confines of judea , but spreading through all nations of the universe , should be gathered and established . then he tells us by what way and means such a great and wonderful work should be accomplished . christ doth not raise armies to subdue the earth to himself , nor come to give new laws to the conquered people , but he sends his apostles to preach the glad tidings of salvation by him : and the light of this glorious doctrine of grace breaks forth from zion with such swiftness and violence , as suddenly to illuminate all parts of the earth , and with a ravishing sweetness irresistibly to draw every mind and heart , whom god hath appointed to salvation , to assent to it and embrace it , ver . 3. it is the doctrine of grace alone , and not any new precepts or commands , or any new sanction of a law , which carries in it so admirable force able to produce these astonishing effects . this is the law which goes forth out of zion so succesfully : it is the doctrine of grace which is thus victorious , and invincibly prevails , when the doctrine of works , in the experience of many ages , could not subject one stubborn sinner to god's kingdom , nor make one stiff and hardened heart to bow to his scepter of righteousness . and that by the law out of zion , he means this effectual doctrine of the gospel , the next words , [ and the word of the lord from jerusalem ] as explanatory of the former , undeniably prove a . if we look next on that place of scripture in micah 4. 2. which is not meerly parallel to the forecited in esa , but perfectly agreeing with it , we shall see it imports christ , not as a new legislator , to have given a new law of works on more moderate terms , but to have taught a pure doctrine of grace . the words of micah 4. 2. are these , and many nations shall come , and say , come , and let us go up to the mountain of the lord , and to the house of the god of jacob , and he will teach us of his ways , and we will walk in his paths : for the law shall go forth of zion , and the word of the lord from jerusalem . the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , in our english version translated law , is by junius and tremellius , as well as by piscator , rendred doctrine ; out of zion goes forth the doctrine . and piscator in his short notes on the text , critically observes , that however the word torah is rendred by others law , yet it will not accord with the genuine meaning of this text , because it speaks of the gospel . and in his brief exposition on the next words , [ and the word of the lord from jerusalem ] ; this , says he , is the word of grace , i. e. concerning the grace toward those who believe on christ : which way of explaining of the former expression law to be the doctrine of the gospel , by the following words , [ the word of the lord ] as exegetical of those other , calvin , that apostle of the reformed religion , also takes ; b this ( says he ) is but the repetition of the former sentence as 't is usual . therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , the prophet intended nothing else but doctrine . but further , to shew , that all but papists , socinians and arminians , harmoniously agree in explaining such places , after such a manner , as may not give the least colour to the opinion of the gospel's being a new law , in the sense of the three mentioned parties , tarnovius a lutheran ( between whom , and the calvinists , what great , and at present irreconcileable differences in other points of religion there are , all the world knows ) perfectly accords with calvin in this interpretation of the prophet micah ; c it is such a law , ( of which the prophet speaks ) that in the hebrew ( says he ) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah ; which word , by the force of its etymology , notes all and every doctrine , since it is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jarah , which in hiphil signifies , he hath taught : that it is frivolous to design from this text to prove the gospel to be a new and more perfect law made by christ in the new testament , whenas tho indeed by this hebraism the gospel is call'd a law by the apostle , rom. 8. 2. as also by the psalmist , psal . 19. 8. yet with a restriction ; but the law is never called a gospel . and the latter words [ the word of the lord ] he makes consonantly with calvin , to be exegetical of the former law , &c. as demonstrating , that nothing but the doctrine of the gospel is thereby signified . but really there need no more than carefully to review the context , to be satisfied , that by the word law here is meant the doctrine of grace in the gospel : for all this 4th chapter of micah is a word of consolation to an afflicted people , from the refreshing springs of its gracious promises , as e junius notes . the law then by consequence must signify the doctrine wherein those are contained : and the acclamations too of the rejoicing people proclaim the same thing , who mutually exhort one another in the second verse , to go up to this glorious mountain , because there christ would teach them this doctrine of grace , micah 4. 2. and many nations shall come , and say , come , and let us go up to the mountain of the lord , and to the house of the god of jacob , and he will teach us of his ways , and we will walk in his paths : for the law shall go forth of zion , and the word of the lord from jerusalem . i know it may be objected , that the phrase [ and we will walk in his paths ] seems to imply a precept and command , and so a law in the strictest sense , to which they vowed obedience : but this may as easily be denied , as 't is asserted precariously : for since , according to the usual language of god's word , to walk in god's paths , is to observe his orders and appointments , the expression here may denote no more than that they would punctually keep to the way of salvation , mark'd out by him , ( which i wish , with all my soul , was the hearty resolve of all who hear the gospel ) and seek to be justify'd no otherwise than by christ's blood and righteousness , as the law or doctrine of the gospel prescribes . there is a difficulty remains , arising from the third verse ; which at first sight seems to point to us , that the gospel is such a law , by which christ exerciseth judgment as on a tribunal , and executes justice . but the appearance of difficulty is so slight and thin , that it will vanish as soon as seen , if we do but consider that the word judg may very well import no more , than that christ will judg what course of salvation is best for us to take , that he will determine the case ; and it is better for us to acquiesce in the decision of his unerring judgment , which cannot be deceiv'd , nor ever will mislead us , than to pursue our own mistaken apprehensions , which bewilder us continually . but if we take his judging , as having an influence or effect upon those who are under his kingdom and judgment ; it may be considered , not as the act of a judg pronouncing sentence , and condemning , but as the a administration of a wise , good , and gracious king preserving and protecting his subjects , and defending them against their enemies . that the word judging is taken in such a large sense in the hebrew language , there needs no more to prove it , than that the princes of israel , whom god rais'd up , and spirited to be the liberators of his people from the tyranny of moab , ammon , and midian , and to defend them against those cruel and implacable enemies , are not only call'd judges , but the book which contains the history of their administration and government , is titled by that name . or if we attribute to christ the rigorous administration of a severe judg , and that he comes in all the terrible solemnities of justice ; yet this doth not belong to the dispensation of his gospel , but to the oeconomy of his laws , when he comes to avenge the violation of them by sinners . to those who live and die under a covenant of works , he is a judg to be sure , and a dreadful one too ; and they who seek righteousness by the works of any law , he will deal with in that way of trial , which they have put themselves upon , and they shall stand at the bar of judgment , which by their own consent they have so foolishly chosen . thus christ will be all justice , without any mixture of mercy , to the despisers of his grace , and to those who refuse him as a saviour , and as the lord their righteousness . but this is no measure belongs to the administration of his gospel , as any part of it , nor appertains to the office of a redeemer , but is the proper royalty and authority of a creator , of him who is the soveraign , the supream lord , and god the judg of all . if we consider the scope and design of the text , it will seem very much to look toward such a meaning , that christ will not judg those to whom he hath made such a promulgation of his law , or doctrine of his grace , which he had spoke of ver . 2. if by faith they had received it , and answerably embraced the redeemer . but for their sakes he would execute justice on the nations , who are their enemies , and who know him not , or hate him . that he will break their force and power , or turn the points of those swords upon their own breasts , which were before employed against his people ; so that now these shall not need armies or fleets to defend them , but may change their weapons of war into instruments of husbandary , or the utensils of a family , and other implements of peace . thus christ for his church's safety , governs in the midst of his enemies , psal . 110. 1 , 2 , 5 , 6. the lord said unto my lord , sit thou at my right hand , until i make thine enemies thy footstool . the lord shall send the rod of thy strength out of zion : rule thou in the midst of thine enemies . the lord at thy right hand shall strike through kings in the day of his wrath. he shall judg among the heathen , he shall fill the places with the dead bodies : he shall wound the heads over many countries . and he so rules , that when they have an hearty will , and design'd malice , yet it shall not be in their power to destroy in all his holy mountain , isa . 65. 25. or what if we understand it , that christ will so judg among the nations , as in his providence to manage affairs , and order in that manner the spirits of the troublers of his churches , as to dispose them unto peaceful counsel , which may move them universally to lay down their arms , that his people may enjoy an undisturbed repose in the publick tranquillity of the world ? at christ's first appearance among men , thus calm and smooth was the face of things throughout the whole earth , and the prince of peace was born in such a time , as there were not the least tumults to disquiet the beginnings of his reign . a little before christ's birth , all the world was up in arms , and nothing was heard but the shrill sound of trumpets , and the alarms of war : but the prince of peace no sooner makes his entrance , than the scene is quite altered , and an universal calm succeeded the foregoing disorders and confusion . thus christ began to judg among the nations , at his first appearance on earth , by settling their affairs in a quiet and peaceful posture ; and the time will surely come , when the effects of this his judging will be more openly illustrious . thus in whatever sense we understand christ to judg among the nations , his being a new legislator , and his governing them by new laws , is entirely excluded . chap. iii. that by the word law , when applied to the gospel , may be understood a doctrine , prov'd from the signification of the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomos , a law , as us'd by grecian authors , and by the sacred writers of the new testament . gal. 2. 19. explain'd . as i have prov'd , that when the gospel is named a law in the old testament , according to the signification of the hebrew word , a doctrine only may be understood ; so if we consider how the greek word is us'd by authors who have wrote in that language , it will appear , that it is with no certainty concluded by my reverend brother , from the gospel's being call'd a law in the new testament , that it is a rule of works establish'd with promises to the performers , and with threatnings against the disobedient . i know very well that it is inferr'd from the etymology of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomos , a law , that a rule of duty , enacted with a sanction of penalty or recompence , is signified by it . but i know , that as no great weight can be laid on arguments drawn from an etymology ; so if that derivation of the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomos , law , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nemo , signifying the distribution of what is due , ( which is pleaded ) be the most natural , yet nothing can be argued from it : for sutable doctrine may be distributed among men , as well as rewards and punishments . but this commonly receiv'd derivation is not perhaps the truest : for if we may give credit to plato in his own language , in which he was equally fam'd for eloquence as for philosophy and reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , a law , is more fitly deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noos , the mind a ; which as it seems very natural , there wanting only the interposition of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it the same word ; so it plainly denotes a law , in its original meaning , to be a doctrine or instruction , of which the mind is the principal subject and seat. there is no need of criticisms to prove a truth of the gospel , and therefore i wave them . i shall neither insist on that sense which is assign'd to the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , as signifying the measures of a verse , or tune b , tho from thence it is probable , the word was transferr'd to signify the statutes establish'd among men , to regulate the actions of their lives , since the most antient laws were written in verse , that they might be more readily committed unto , and be more faithfully retain'd in memory . i need only hint these things , as also that the greek tragedian d useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , law , to express the inclinations and manners of a person , to shew that no valid reason can be rais'd from the meer sound of the word law , to convince us that the gospel , when describ'd by that name , is a rule of works with a sanction since the word admits of so many other sgnifications . i may however urge it as very natural to my purpose , of proving the gospel to be a pure doctrine of grace ; that the septuagint , when they translate those places of scripture , wherein i have prov'd that the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this signification , render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , as most fitting to express such a sense . we may then very well conclude , that the greek word ( when the gospel is named by it ) hath the same sense in the new testament , as the hebrew had in the old. we answerably find that the doctrine of salvation by christ , as revealed in the old testament , is expressed by this name , john 12. 34. the people answered him , we have heard out of the law , that christ abideth for ever : and how saist thou , the son of man must be lift up ? who is this son of man ? where not the decalogue , or levitical book of statutes is intended , but the doctrine concerning the redeemer to come ; as appears from those texts in psal . 110. 4 , 5. isa . 9. 6. to which john 12. 34. hath a manifest regard . it is then plain from this place of the evangelist , that among the jewish people , when our saviour lived on earth , not only exodus and leviticus , but the instructions which they had concerning their so much desir'd and expected messiah , and salvation by him , in any of the books of the old testament , were call'd and known by the name of a law. and to this common notion of the people , according to which they nam'd the whole doctrine reveal'd by god , whether it were precepts or promises , a law , the apostle paul accommodates his way of writing , in stiling the gospel a law , in rom. 3. 27. ( which i shall afterwards more fully vindicate from my reverend brother 's imposed meaning ) and in gal. 2. 19. which i now shall consider . these are the apostle's words , gal. 2. 19. for i through the law am dead to the law , that i might live unto god. he writes to the galatians , among whom it was a prevailing opinion , that tho christ had abated the too rigorous observation of the law of works , yet justification was to be obtain'd by some lower degrees of obedience . to shew them how opposite this doctrine was to the gospel preach'd by him , the apostle tells them what were the experiences of his own soul ; i am dead , says he , to the law of works , and have not the least heart to seek justification by it . and how was he thus mortified to the law of works ? what , by a new law of works lower'd to more moderate conditions ? no ; for such an one would rather have cherished and encouraged the life of his hopes in his own obedience . by the law then , that is , by the pure doctrine of grace in the gospel revealing christ's righteousness as that alone by which a sinner can be justified , the apostle is quite deaden'd as to any hopes of justification by his own righteousness , and hath not the least motion in his soul to seek it in that manner . what very much weighs with me , is , that luther ( who so excellently hath wrote on this epistle , and who successfully prevailed against the errors of antichrist , about merit of works , by subverting the great foundation of them , which is this assertion of the gospel's being a milder law of works ) interprets the apostle to mean by that law , which had such a mortifying efficacy upon him , the pure doctrine of grace in the gospel . a the law of the decalogue ( says he ) did bind me , against it i have now another law , viz. of grace , which is not a law to me , neither binds me , but frees me . but it is a law against the damning law . this it binds , that it may no longer bind me . if luther thus calls the gospel a law , signifying no more by that name than a pure doctrine of grace ; it is no wonder that others of the reformed religion , cited by my reverend brother , call it so too , tho not in his sense ; but designing luther's meaning , who ruin'd the greatest strength of popery , by denying the gospel to be a new law of works , and by asserting it on all occasions to be meerly a doctrine of grace . but it is not the authority of this great man which solely prevails with me ; the design and scope of the apostle in this second chapter of his epistle to the galatians , hath the greatest force to perswade me , that by the law which made him dead to the law of works , he intends the sincere and unmuddied doctrine of free justification by christ's righteousness alone . his design is plainly to refute an error prevailing among the galatians ; who tho professing the gospel , and to be justified by faith in christ , yet would make this gospel to be a new law , exacting works as necessary to justification . he answerably disclaims every law of works , whether the old jewish , or that new evangelical one so lately invented among these christians , and made to look with the polish'd and smooth face of the gospel . he excludes the observances of any duties , or any act of obedience , from having an interest in our justification , assigning the whole business of it to faith alone ; ver . 16. knowing that a man is not justified by the works of the law , but by the faith of jesus christ : even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law ; for by the works of the law shall no flesh be justified . it is thus he demonstrates this proposition , [ that we are not justified by the works of any law ] that they who were jews , to whom the law was more especially given , yet they having been instructed by the doctrine of grace , that they could not be justified by obedience to the law ; and having by the gospel , which brings in a better righteousness , been convinc'd of the defects of their own ; and therefore knowing that god had not appointed any law whereby he would justify a sinner , they answerably had believed on christ , that so according to the doctrine of the gospel they might be justified by his righteousness alone . this is undoubted that we must be justified by some righteousness or other ; not by our own , for then justification would be by the works of a law ; and so our faith in another's righteousness would be insignificant , and to little or no purpose : for why should we entirely trust in another person , for that which we could so well accomplish our selves ? if then not our own , it must be christ's righteousness only that can have this desir'd effect ; and knowing this by the law or doctrine of the gospel , we have ( says the apostle ) for this very purpose believ'd on jesus . this , without any shuffles or intricate windings , is the plain sense of this 16th verse . and among other causes which mortified in him , and the other believers , any inclinations to seek justification by the law , pareus numbers the doctrine of the gospel , as that which had the strongest and most efficacious influence a . it is now then very agreeably , that the apostle says of himself , that this law or doctrine of grace had made him dead to the law of works , but alive unto god. what is it to be dead to the law ? to renounce it in the matter of our justification , to be freed from its galling yoke of servitude and bondage , whereby it keeps guilty unbelieving sinners perpetually under the tortures of slavish fears and amazing terrors . to be dead to the law , is to disclaim our justification by works of our own , and not to trust in any obedience which we can perform to it ; and being convinced that it condemns and dooms us to death , not to seek life by it any more , and no longer to have the least commerce with it in the affairs of our justification : or to be dead to the law , is no more to be obnoxious to its condemning sentence , in that it cannot exact from thee its threaten'd punishments ; tho indeed as a rule of duty it always unalterably requires obedience . to be dead to the law , is no longer to be under its dominion and reign , as it is a covenant of works . thus a king hath no authority over a subject , whom death hath transported out of his territories into the regions of another world ; nor can the power of the greatest reach beyond the confines of the grave . in all these meanings the apostle asserts himself to be dead to the law : and what was it made him so ? what! but the law or doctrine of grace revealed in the gospel , which so happily instructed him in the knowledg of free and compleat justification by christ . this sun no sooner riseth , but all those little wandering stars , which as false lights had before so wretchedly misled him , do set presently ; and all his natural and rooted inclinations , to seek justification by the works of the law , lessen , and at last wholly vanish and disappear at the glorious appearance of the sun of righteousness , who comes with healing in his wings . all those treacherous hopes which he repos'd before in his obedience to the law , in the severe observance of its precepts , and strict performances of duties , are utterly extinguished ; and all the sparks of them being quite dead , do not scatter any longer the least glimmerings in his soul. thus the law , or doctrine of the gospel , teaching him , how that christ his surety being made under the law for him , hath redeem'd him from its curse , answered all its demands , and silenced every accusation , hath stopp'd its mouth , and taken away its strength ; and not only so , but depriv'd it of life as well as voice : the apostle's mind being thus illuminated with the light of his new law , or heavenly doctrine , to know more than ever he did before , that christ hath slain the law as it is a covenant of works , as well as the enmity which sin had caused between god and miserable sinners ; he accordingly looks on the law as a dead thing , which can neither hurt in respect to condemnation , nor do him any good as to salvation and life . he answerably regards it with other eyes than before ; and his former zeal and affection he had to it for the purposes of justification , are not only abated , but extirpated out of his heart ; not meerly cool'd and damp'd , but perfectly quench'd and dead . now then that the gospel is called a law by the apostle , not in the strict sense , as importing works of any kind , but as a meer doctrine of grace , is evident from all these effects which it produc'd . it perfectly mortified him to a law of works , and therefore could not be one it self , unless we can imagine that the apostle became dead , as to seeking justification by the works of any law whatever ; and that no otherwise than by giving entertainment to , and putting himself under the conduct of a new law of works ; which things do not seem very well to agree . and that by law , when the gospel is so nam'd in this gal. 2. 19. the apostle means a pure doctrine of grace , and not a more moderated law of works , appears from ver . 21. i do not frustrate the grace of god : for if righteousness come by the law , then christ is dead in vain . it is as if he should have said , however others despise the grace of god , and think it too mean and ignoble to owe their life to it , it shall be my great zeal to magnify it , to illustrate its glory , and to pay unto it the highest honour . however others are obstacles to its progress , and endeavour to put a stop to its victories and triumphs , or attempt to render all its power and force vain and ineffectual , yet for my part i will neither say nor do any thing to frustrate it ; and none of my actions , nor any article of doctrine which i teach , shall in the least degree have such a tendency . i will not let fall a word , which may but seem to lessen or disparage the favours of my blessed redeemer , who loved me , and gave himself for me . and can there be a greater slight , than when he hath done , and suffered so much to save me , not to rest satisfied with his undertaking and work as compleat , but to be solicitously endeavouring how to supply the deficiencies , and to perfect it my self ? to esteem christ as insufficient , is certainly to despise him in the highest measure , and he doth not suffice me a , if i join my own righteousness to his , or add works done by me in obedience to any law unto his great performances : nay , if i should assert righteousness to come by any law , whether new or old , i should dishonour christ so much as to insinuate , that he died very unwisely or unadvisedly : for what could be more unadvised , than to come and suffer all sorts of miseries , and at last to expire in torments , and that only to the purpose of effecting what might have been done very well without such expence of his inestimable blood ? for if by my obedience to some law i may be justified , and the works of that can be my righteousness , why should christ die ? or to what purpose was he obedient , since no other ends of his death and obedience are assigned , but the justification of a sinner ? and if this business can be effected by this sinner's own works of what nature soever , the blood and righteousness of christ comes in uncalled for , and when there is no great or urgent need of them b . but far be it from me to defeat the designs of the god of all grace , to misprize the greatest favours which can be bestowed upon a creature , or to darken and obscure the glory of the grace it self ; and therefore i am firm to it , and will unmoveably maintain it , that righteousness comes by no law whatever ; nor are sinners justified by the performance of any conditions in obedience to it . and therefore when i before , ver . 19. call'd the gospel a law , you must by no means understand it to be a soften'd and milder law of works , but a doctrine of grace ; in which sense i also us'd the word law in my epistle to the romans ; where i call the gospel a law of faith , rom. 3. 27. thus i have endeavour'd to give briefly the apostle's sense in this text , which proves his meaning in the other , where he calls the gospel a law , that he understands only a doctrine of grace by that word . chap. iv. that the fathers of the primitive church , when they call'd the gospel a law , meant only a doctrine by it , proved by a few instances out of clemens alexandrinus , eusebius , theodoret , origen , and chrysostom . this might be enough , if my learned brother did not appeal to other authorities than that of the holy scriptures , which is the greatest : but since he leads me into the numerous volumes of the fathers , i will follow him too there . and if i shew that those antient writers of the church who wrote in the greek language , ( as for the latin fathers , i shall afterward consider them ) us'd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , law , to signify a doctrine by it ; then the uncertainty of citations from those authors for his purpose , will be abundantly demonstrated . clemens alexandrinus calls the law , a the light of our way ; and the gospel as a pure doctrine of grace is such beyond all dispute . he also defines a law b to be a true and good opinion of a thing , whereby any doctrine of truth and goodness may be signified . eusebius , who lived above an hundred years after him , having occasion to mention those texts of the old testament , which speak of christ as the great author of the gospel ; and particularly explaining that text in isa . 2. 3. speaks in these words , c what law is that going out of zion , and differing from that coming from the desart promulgated by moses in mount sinai , but the evangelical word going forth out of zion by the ministry of our saviour jesus christ and his apostles , and passing through all nations ? for it is manifest , that from jerusalem , and mount sion adjacent to that city , ( where our lord and saviour delivered most of his discourses and doctrines ) the law of the new covenant beginning its progress , and going from thence to all men , shin'd with the greatest brightness . which very well agrees to the doctrine of the gospel , that so swiftly spread , and with such diffusive beams , that in a few years after christ's death , it illuminated the whole earth . chrysostom also , who calls the gospel a law very often , and particularly in his sermon on gal. 2. 19. which i have before cited , if we may think ( as we ought to do of the greatest preacher in the primitive church ) that he speaks consistently with himself , means no more by this phrase than a doctrine of grace : for when in his sermon on psal . 49. he draws the dividing lines between the law of works and the gospel , he in these words gives his judgment , d that the law of works was the rudiments of children , and an introduction , and also the ministry of condemnation and death : but this ( says he , speaking of the gospel ) is grace and peace . there is nothing can be more plain than his meaning , that the law requiring works , denounc'd nothing but death to a sinner unable to perform them ; but the gospel , as a doctrine of grace , reliev'd him , by proclaiming peace . to evince that among the fathers , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , law , did not always signify a system of precepts and commands , i may also introduce origen , who , as a competent judg in the case , declares that * he very well knew the psalms to be called a law , as also the prophecy of esa : and to prove it , he brings in those texts of scripture , john 15. 25. psal . 35. 19. 1 cor. 14. 21. and his authority is to be the more regarded , as to the decision of the question in present debate , because , as he complains ( in the beginning of this his 9th chapter cited by me ) of the confusion which the ambiguousness of the word law did breed in mens minds , ( which is the case now too ) so he employs this whole chapter to clear its various significations . but i need give no other instances , than from what theodoret writes in his short exposition on isa . 2. e it is ( says he ) therefore very well manifest , that he intends the new testament from thence ( that is sion , of which the prophet speaks ) delivered by the first apostles , and by the same afterward exhibited to all nations . he doth not therefore only prophesy that the law , but that the word should go out from thence , giving this name to the preaching of the gospel : for this also blessed luke teacheth us , luke 1. 2. even as they delivered them unto us , which from the beginning were eye-witnesses , and ministers of the word . by the word then in that place , he doth not name god the word , but the doctrine of god's word : for god the word did not go out of sion , but he taught the truth in zion . photius , who lived in the 9th century , was not more famous for his learning , than for that firm resistance he made against the usurpations of antichrist , who design'd , and strongly endeavour'd to have spread his wings as far over the eastern , as he had over the western world. by what this patriarch of constantinople writes , it appears , that however in the course of so many ages , very great corruptions had wrought for themselves an entrance into the grecian churches ; yet the doctrine of grace , not as establishing a law of works , but displacing it , was preserv'd among them : or at least we may know what his own belief was from his own words , which are these . he first tells sergius , ( in an epistle wrote to him ) that f the law was not contrary to grace , as he surmis'd it was ; and then shews its use in subserviency to grace , that it was a preparation , and made way for the discovery of grace , and leads us to it . but when grace comes , the law ( says he ) departs , as the stars when the sun appears , or as the night the day shining . and having illustrated it with many other similitudes , thus ( says he ) grace having an existence , the law is vacated , tho not perfectly dissolv'd . it ceaseth , but is not disannulled . christ fulfilled it , not violating the least tittle of it ; and performing it , entirely remov'd it . it is against my inclination that i thus summon men , tho of deserved repute , to bear witness for the truth of the gospel . the testimony of the holy ghost in his own word , is infinitely greater than ten thousand such evidences . it was therefore to him that i first appeal'd ; but since my reverend brother brings the cause into a lower court , i am very willing that it should there also be tried . the proofs which i gave out of god's word , have ( as i think ) sufficiently demonstrated , that this new law of works is not the everlasting gospel ; and these testimonies from humane writings may evince , that it is not only far distant from eternity , but neither so venerable for age , as he fancies it : for it was a doctrine unknown in the first years of christ's church , and had its original only with the birth of antichrist , and ( i am very well assur'd ) will end with the period of that man of sin. chap. v. how uncertain an argument is fram'd , from the sound of the word law , to prove the gospel to be such , evinc'd from the various significations of that word as us'd by roman authors . that the latin fathers nam'd the gospel a law , as it is the doctrine of christ . i now should heartily rejoice to be excus'd from searching any other records but those of the bible , if my learned brother did not bring me from greek to latin authors , whom he musters in greater multitudes . to rescue them therefore from his abuse , in fastning on them a meaning of which they never had a thought , it will be needful to state the sense of the word law in the roman language , as well as i have done it in the hebrew and greek . that lex , or law , may signify any doctrine , as well as a precept , appears from the derivation of it given by isidore , à legendo , from reading a , which agrees very well to a doctrine : and among the romans , their laws were inscrib'd on brass tables , and publickly hung up that they might be read by the people b ; and i wish the doctrine of the gospel was more commonly read and known . the same word is also sometimes imploy'd to signify the rules of any science or art , which are purely instructive , but not obliging by the force of any sanction . thus juvenal , sat. 6. v. 450 , 451 , 452. — odi hanc ego quae repetit , volvitque palemonis artem servatâ semper lege , & ratione loquendi . and speaking of himself , that he seem'd to transgress the rules of satyr , by inserting such affrighting instances of vice , which were fitter for a tragedy , he says , sat. 6. v. 634 , 335. scilicet , & finem egressi , legemque priorum grande sophocleo carmen bacchamur hiatu montibus ignotum rutulis , coeloque latino . and yet i am confident the poet was not apprehensive of his having violated any enacted law , or of being obnoxious to a penalty , did not at all fear the roman axes , or fasces , tho his verses did a little deviate from the generally approv'd doctrine of satyr . another roman poet , by the same word , expresseth the due disposition , or orderly placing of things . vitta coercebat positos sine lege capillos . ovid. metamorph. lib. 1. v. 477. innumerable examples might be given , but a few may suffice to shew how little stress is to be laid upon the uncertain sound of a word , which in all these languages is so variously us'd ; and to direct us , that wherever we find the gospel nam'd a law , in the hebrew of the old testament , or in the greek of the new , or in the greek and latin fathers , or protestant divines , we must not , unless we would suffer our selves to be easily impos'd on by an ambiguous phrase , presently imagine it to mean a new rule of duty enacted with a sanction . i shall only add , that cicero when he defines a law in the general notion of it , as comprehending the law of nature , as well as others , makes no mention of a sanction , but describes it only to be the a highest reason implanted in nature , which commands what is to be done , and forbids the contrary . thus also the roman lawyers , of whose vast volumes lost by the injuries of time we have a breviate in the pandects , define a law , without mentioning a sanction ; b the law ( says papinian ) is a common instruction , the decree of prudent men. by which no more can be understood , than a doctrine which teacheth us what is best for us to do , if we will be taught by the counsel of those who are wiser than our selves . and in this sense i will easily grant the gospel to be a law ; for it is the instruction of god ( whose wisdom is , beyond all denial , infinitely superiour to ours ) to our perishing souls ; and thrice blessed is that person whom his enlightning grace hath made so wise as to follow it . it is too the decree of god's eternal counsel , that we shall not be justified by any righteousness , but that of christ alone . thus also the publish'd will of the soveraign may be call'd a law , tho the sanction is wanting : and the decrees of the roman senate might be stil'd by that name , before the consent of the people obtain'd , which was necessary to enact them . nay , a statute is a law , tho no duty be prescrib'd , but only benefits conferr'd , and some privileges ratified . and when the emperors had the absolute unlimited power , those edicts which declared a donative , a or which gave and confirm'd any privileges to the people , were as well call'd laws , as those which were all commands , and fill'd with threats against disobedience . now these are the properest judges to decide the signification of a word in that language , wherein they not only wrote , but it was their native tongue , which their mothers taught them as soon as they were able to form a voice . there then nothing more remains needful to remove my learned brother 's multiplied citations out of the latin fathers , and protestant writers , which he thinks to be very much to his purpose , but to shew that they frequently by the word law mean no more than a doctrine ; and when i shall have , by some few instances , done this , all his authorities will be easily answer'd . cyprian , whom he summons as a witness for his cause , ( and the mistaken evidence we shall afterward examine ) means no more by the evangelical law , than the doctrine which christ hath given us . for having before express'd , how christ had by his example and word taught us the manner of administring the lord's supper , this our instruction from our saviour he calls the evangelical law. b and concerning this thing also , ( says he ) we may send our epistles to our brethren , that the evangelical law , and the declar'd doctrine of our lord , may be observed , and that they may not depart from what christ hath taught and practis'd . augustine , the next testimony who is call'd , tells us , c that by the word law we may apprehend , not meerly a statute , but any other doctrine ; since he stiles , not only the five books of moses , but the prophets , ( in whose writings there are so many gracious promises of the gospel ) by that name . chap. vi. that the divines of the reformed religion assert the gospel to be a pure doctrine of grace . when they call it a law , they intend the word in that sense . i will now prove , that when the reformed divines call the gospel a new law , they mean no more than a fresher and clearer discovery of god's mercy and grace . i shall produce testimonies from their own words of two forts ; first , to manifest that when they professedly define , or describe the gospel , they bring nothing into their definition , but that it is a revelation of our salvation , and free justification by christ ; and then i shall bring plain instances , that when they sometimes call the gospel a new law , they tell us also at the same time , in express words , they mean by it only a doctrine of grace . first , then if nothing but grace is express'd in their definitions of the gospel , it is but reasonable to require that it should be granted me , that they never thought the gospel to be a law in the strict sense , as including works in it , and being establish'd with sanction . for since it is one of the rules of a definition , that it should contain the whole nature of the thing ; if it be known to us , or can be comprized , we may be assur'd that these truly venerable persons for learning , as well as piety , and the true knowledg of christ , knew so well all the arts of reason , as they would not leave out of their definitions of the gospel , any of the parts constituent of its being . but neither is the word law , as the genus , or the general notion wherein all that are so , agree , put into the definition , nor any mention made of works . thus those who compil'd the confession of faith , which was subscrib'd by seven protestant princes of germany , and the senates and magistrates of two cities , and presented to charles v. emperor , an. 1530. after having declar'd their belief concerning justifying faith , and how it is wrought by the holy ghost in those who hear the gospel ; the sum of this gospel they give in these few words , a that god , not for our merits , but on the account of christ justifies those who believe that they are receiv'd into favour for christ's sake . and in the apology for that confession publish'd by melancthom , the gospel is describ'd , that it is properly the promise of pardon of sins , and of justification on christ's account . luther plainly described the gospel to be a pure doctrine of grace without works . and as he had before divided the whole word of god into these two parts , of precepts and promises , and the former he entitled purely to the law ; so he then defines the gospel to be the other part of god's word , distinct from the law : and how ? only as it is a compleat system of gracious promises to us , that we shall possess all these inestimable blessings in christ . and he very sutably a little after says , a therefore the promises of god belong to the new testament , yes , and are the new testament it self . which is in few words to express his sense to be , that the nature of the gospel , and covenant of grace , strictly and properly taken , consists only in promises . and the more deference is to be given to what this great man says here , because it was a discourse which he compos'd on purpose to clear himself of those vile aspersions which the clamorous monks perpetually bawl'd out to the people , that he was an enemy to holiness , disparaged good works , and by his preaching and writing the pure doctrines of grace , encourag'd all manner of licentiousness and villanies . to vindicate himself , he compil'd , and sent this discourse to pope leo the tenth , anno dom. 1520. before there was an open rupture b wherefore tho his adversaries basely reproached him as a man of a boisterous spirit , who , for want of a due temper of mind , was immoderately hurried , by a fiery zeal , to speak and write he knew not what ; yet we may be sure , that in this his little treatise of christian liberty , there are no thoughts but what are calm , and compos'd with mature deliberation : for he would not write like an enraged man against popery before war was proclaim'd , nor would suffer his passion to transport him , or overcloud and distemper his judgment , when he pleaded his cause before the pope , who to be sure had no very favourable opinion of him . philippus melancthon , contemporary with luther , and greatly assistant to him in the reformation of religion , and whom god made a glorious instrument to clear the light of the gospel from the darkness and corruptions of antichrist , doth as plainly describe this gospel to be meer doctrine of grace . having first inferr'd , that the name of the gospel is not a word framed at pleasure , because that the apostle john propounds a clear distinction between the law and gospel , john 1. 17. for the law was given by moses , but grace and truth came by jesus christ . c for it is necessary ( says he ) that the precepts and pardon of sin be discriminated , and that a difference be put between precepts and promises , and also between the promises of meer grace , and those which are not so . and by these lines he draws the description of the opposite natures of law and gospel ; that the first is a doctrine of precepts , the other a doctrine of promises . says he a little after , our adversaries ( speaking of the papists ) tho they bawl out that they teach the gospel , yet because they do not instruct people concerning reconcilation with god freely of pure grace , they leave consciences in doubt , and for the gospel teach the law. now in all this there is not the least hint of the gospel's being a new law ; nay , so far is he from the seeming appearance of such an assertion , that he will not allow it , in its true and proper nature , to contain precepts , but promises alone . in what sense it may be said , that the gospel instructs uc concerning repentance , which melancthon allows to it , and that herein it doth not exercise its proper and peculiar office , but only employs the ministry of the law , i shall afterward shew . john calvin , to mention whose name sufficeth , without attempting to give the charater which he deserves , whenever he speaks of the gospel , forms no other notion of it , than as meerly a doctrine of free grace a according to the mind of this truly great man , if you take the gospel in the more extensive sense of the word , it sounds nothing but promises , tho comprehending those too which were offer'd to the saints of the old testament : but take the word in the strictest sense , and it signifies the clearer and fuller discoveries of god's infinite mercies and free grace , as revealed in christ jesus . and as for investing christ with a new legislative power , and dignifying the gospel with the title of a new law , he calls it a meer fiction . b they who have not apprehended ( says he ) these things , ( viz. that christ did not come to give new laws , but to interpret the old , and to restore it to its true spiritual meaning , of which he largely discourses before ) they have feigned christ to be another moses , the maker of an evangelical law , which should have supplied the defect of that of moses . beza is as well known as calvin ; and tho from the decisions of the best of men , in matters of faith , there must always be an appeal to the scriptures , yet by all to whom the truths of the gospel are dear and precious , there hath ever been a great deference paid to the judgment of these two learned men in divinity . he briefly tells the comprehensive sum of the gospel , without one word inserted about law or works . c the sum of the gospel ( says he ) which is the power of god to salvation to every believer , is this , that it teacheth us to lay hold on christ , as made to us of god wisdom , righteousness , sanctification and redemption . in another of his discourses , demonstrating that the papists know the use neither of law nor gospel : a for whereas ( says he ) the gospel propounded by moses under legal figures , &c. was therefore publish'd to the world , that we may be freely justified and sanctified in christ , apprehended by faith , as we have in its proper place copiously demonstrated ; they ( viz. the papists ) on the contrary think the evangelical doctrine to be nothing else but a certain law , more perfect than that of moses . thus this pious and learned man , when he gives the summary of the gospel , makes not the least figure to denote law or works ; so that according to his reckoning , they belong not to the sum , since he leaves them out in his account . and in the other instance , he , with some indignation , rejects the notion of the gospel's being a law , as an article of the popish faith. the same worthy author , writing against sebastianus castalio , ( for he had not only the perplexing trouble to refute the reasons of the papists , but to answer the cavils of the semi-pelagians ) makes the distinguishing mark of the gospel from the law to be this , that the gospel is no other than the doctrine of the free grace of god. for proving that there are two parts of god's will reveal'd ; one which concerns meerly our duty , which is the law ; and the other , which contains nothing but the joyful discovery of god's gracious purposes to save us by christ the redeemer ; b there is yet no mention ( says he ) of this benefit in the law : for the declaration of this will belongs to the other part of the divine word , which is called the gospel . this truth is so rooted in the hearts of true christians , that it will grow , tho in various climates and soils , where they have different habitations . tho separated by seas and vast lakes , and unpassable mountains , all who love jesus christ agree in asserting the pure doctrine of his grace . henricus bullingerus , one of the known and fam'd reformers of religion in switzerland , joins his testimony to that of beza , in asserting the gospel to be a pure doctrine of grace unmingled with law or works . a the gospel ( says he ) is defin'd almost by all in this manner . the gospel is a good and sweet word , and a most certain testimony of the divine favour towards us in christ exhibited to relievers . or , the gospel is the most clear sentence of the eternal god , brought down to us from heaven , absolving all believers from their sins , and that freely for christ's sake alone , and promising eternal life . hieronymus zanchius was an italian , who left his country with peter martyr for the sake of the gospel , in whose writings , as the truths for which he suffer'd the loss of all things , are nobly vindicated , so a vivacity of spirit , which is so natural to that nation , shines in them . and it is a wonder in him , as well as calvin , that a man who wrote so much , should write so well . he gives us his suffrage also for the same truth , and in every page almost of his three large volumes , he asserts the gospel to be a sincere doctrine of grace without any mixture . and on all occasions doth clear the distinct nature of law and gospel from that confusion , in which by some in his time they were involv'd . having first divided the whole word of god into two parts , law and gospel , and not to confound the natures of things so distinct , having describ'd the law in its being , properties and office , that 't is peculiar to it , to instruct us what duties to perform , what sins to avoid ; that it points to us what is a crime , and shews what it deserves , and accuseth sinners , and reveals the wrath of god , and threatens the merited punishment : having thus clearly and distinctly stated the nature of the law , of which the gospel partakes not in the least , and having assign'd its several offices , with which the gospel intermeddles not at all , nor crowds it self into them , he then as distinctly explains the nature of this gospel . b but the gospel ( says he ) which is the other essential part of the holy scripture , is a doctrine or scripture which declares free salvation in christ by faith. and a little after , the office of this is to proclaim , that salvation is to be had freely in christ through faith alone . and in another discourse he ascends higher , and tells us , † that the gospel is the joyful preaching of that eternal and free love of god ( this is eternal election ) toward us in his beloved son christ . to these i might add a cloud of other witnesses , to evince that it was the faith which universally obtain'd among all the reformed churches in several nations , and was earnestly maintain'd by all the protestant writers against the papissts , that the gospel , in the peculiar nature of it , is no other than a system of promises , a disvoery of god's mercy and grace in christ , and a proclamation of free pardon and justification . a lambertus danaeus , b martinus chemnitius , c osualdus myconius , d david pareus , e daniel chamier , f joannes gerrardus , g antonius waleus , h altingius , i andreas rivetus , with innumerable others , write harmoniously in the same strain . i will yet add the testimony of our own whitaker . k since the gospel ( says he ) is nothing else but the narrative and declaration of the grace and mercy of god , which christ merited for us by his death ; it cannot be denied that principally to be the evangelical doctrine , which most fully expounds this benefit and joyful message ; and for that reason the gospel to be most copiously and clearly taught in paul's epistles , and paul to be the best evangelist . he scruples not to attribute the title of gospel more to the epistles of that apostle , than to the sermon on the mount , tho preach'd by the saviour of men ; and that on this account , because in these more abundantly are display'd the mysteries of our redemption , when the import of that was to explain and urge precepts which belong properly to the law. but it will be needful to produce one evidence more , who is the more material , because it is the same person whom my reverend brother brings as a witness for the cause which he maintains of the gospel's bring a law. it is gomarus himself , who gives this definition of it ; a the gospel is a divine doctrine , in which the secret covenant of god , concerning salvation out of pure free grace by christ , is declar'd to men fallen into sin : and with the elect it is begun , and preserv'd to their salvation , and the glory of god the saviour . here he speaks nothing of the gospel , but that it is meerly a declaration of grace , and the manifestation of the secret purposes of it which were before hid in god's heart ; when therefore a little after he calls the gospel a law , in the place cited by my reverend brother , he must necessarily understand the word gospel in the large extensive sense , as it signifies all the second part of the bible , not in the strict and properest sense , as it implies only god's covenant of grace discovered to man. but what need was there that i should mention the testimonies of men , when witness offers it self from heaven ? at the birth of our redeemer , god the father sends down his messengers , not only to tell us that his son was born into the world , but to assure us that he brought nothing with him but grace and peace , and the reconciliation of a god before angry , unto lost and desperate rebels . it is thus the angels , ( who certainly with the greatest exactness discharg'd their commission ) without one word of christ's being a new legislator , or coming as a second moses to deliver a new law from mount zion , as he did from sinai , proclaim the gospel to be a most solemn declaration of god's gracious designs and purposes to sinners unworthy of his favour , luke 2. 13 , 14. and suddenly there was with the angel a multitude of the heavenly host praising god , and saying , glory to god in the highest , and on earth peace , good will towards men. thus in the first delivery of this glad message , there is no voice but of peace , no stounding claps of thunder , as from sinai at the promulgation of the law , but the songs of angels rejoicing in the restor'd happiness of elect men , their fellow-creatures ; no affrighting flashes of lightning , but a soft and gentle brightness shining from the face of a reconciled god , and diffusing it self through the air without any hurtful or consuming flame ; luk. 2. 9. and lo , the angel of the lord came upon them , and the glory of the lord shone round about them , and they were sore afraid . tho they were a little astonish'd at the first appearance of so strange and unusual a sight , yet the sense which they had , that it was only an innocent lambent fire about their heads ; and the encouraging words of the angel reassur'd them , ver . 10 , 11. it is not a judg , but a saviour who is come into the world ; nor are there any threatnings denounc'd as at the giving of a law are necessary , but they hear promises of mercy . there is no sentence of death given , nor warrants issued out for the execution of guilty criminals ; but god the father honours his son's birth-day with a large and very comprehensive act of pardon . when this his son , his solace and delight in eternal ages , before any creatures made , steps down from heaven , he doth not meerly declare the great pleasure and satisfaction he hath in this glorious god-man , but he evidenceth how dear this infinitely excellent person is to him , in the most surprizing effects of goodness and grace . he proclaims , that for his sake only he can regard his elect of men with eyes of favour and kindness , who in their own persons were only objects of detestation and abhorrence . and therefore tho he freely lov'd them from eternity , his benevolence was never openly publish'd till now . as it is only for the sake of christ , whom god infinitely loves , that he can take any delight in his chosen children of men , so 't is not till this his great and adorable son comes upon earth , that he proclaims peace and good-will to men. thus god from heaven , and some of the best men who ever liv'd upon earth , do plainly tell us that the gospel is no law , but a pure act of grace . and as god sent these men into the world to restore his truth , to recover it out of the darkness of popery , in which the nations of the earth had for so many ages lost themselves , and been wretchedly deluded by the worst of errors , dress'd up in the faint resemblance of truth ; they were answerably faithful to the performance of that work which god had sent them to do . they were careful to distinguish the gospel from a law , and would by no means suffer works , tho insinuating themselves under never so specious pretences , to invade the prerogative of grace . they very well knew ( as both a chemnitius and b beza inform us ) that playing with the ambiguity of the word law , confounded law and gospel , laid the root of the most pernicious errors to spring up and overspread the church with nothing but tares , or worser weeds , in the room of nourshing corn. they were aware that the perplexed thoughts of law and gospel chain'd together , by the unnatural mixture gave birth to that monstrous metamorphosis by which the monks transform'd the gospel into a law ; and as they were not at all ignorant that the proper remedy to cure these distemper'd thoughts , was exactly to distinguish between the one and the other , they sutably made a good and successful use of it : they would give every thing its proper name sutable to its nature . if they spoke of works , they meant a law prescribing them , and commanding obedience under severe penalties ; but then in thus thinking , speaking , or writing , the gospel never came into their minds , nor was form'd in their voice , nor dropp'd from their pens . but whenever an idea or notion of grace arose in their minds , then indeed the next following thought was the gospel of christ . by thus reducing these two notions into due rank and order , they baffled all the sophistical cavils of the monks , and afterward of the more cunning jesuits , and made war against antichrist with success and victory : for to drive that man of sin out of his dark corners , and hiding-places , is indeed to conquer him . in pursuing such a conquest , these fam'd divines of the first reformation , once too much ador'd , and now as much despis'd , wrote and preach'd the pure sincere grace of the gospel to the people . it was by this alone doctrine , unassisted by any humane policy or force , that they blew up all the forts of the dark papal kingdom ; and conquering all before them , planted the glorious ensigns of our blessed lord jesus , in the room of the roman standards . thus chemnitius , who was a perfect master in the art of attaquing antichrist in her strongest holds ; since he so prosperously storm'd and demolish'd the council of trent , shews what were the instruments of this spiritual warfare us'd by him that had the greatest force . a what other light ( says he ) hath dispers'd the most thick darkness of the papal kingdom , but this chiefly , the true difference of the law and gospel before demonstrated ? and this difference he had stated , that the law consists purely of works , and the gospel of all grace . this might be sufficient to inform us , in what sense we are to apprehend the expressions of any of the reformed divines , when they give the name of a law to the gospel : for since this signifies no more among them than the joyful news of god's mercy and love , and his being reconciled to sinners in the blood of his son , the meaning of the word law , when attributed to this gospel , that it may be sutable and consistent with such a notion of it , must design nothing more than a doctrine of grace and peace . but if i now bring instances , that they tell us in so many express words , that when they call the gospel a law , they intend the word in no other sense than this alledg'd , it will clear the puzzled cause , and leave no remaining doubt of their true sense and meaning . i will not multiply citations , one or two are enough ; and indeed luther and calvin are an army alone . luther tells us , a that all justiciaries esteem christ to be a new legislator , and judg the gospel to be no other than a book which contains new laws concerning works ; as the turks dream about their alcoran : but there are laws enough in moses . the gospel therefore is a preaching concerning christ , that he forgives sins , gives grace , justifies and saves sinners . but now that precepts are found in the gospel ; those are not the gospel , but expositions of the law , and appendixes of the gospel . now any one would think , that this luther would never call the gospel a law ; and yet so he doth , expounding a little after the 19th verse , and is before cited by me . and in what sense he means the gospel to have that name , he informs us plainly , in his comment on isa . 2. 3. out of zion shall go forth the law. b this is the cause ( says he ) of the multiplication of the church , and of the amplification of christ's kingdom , viz. the preaching of the gospel : for he here promiseth a new word . for unless he signified a new doctrine , what need was there at length to promise a law , which had been made so many years before ? and he manifestly signifies the difference , in that he adds , out of zion : as if he should say , i first gave a law in sinai , i will now give another in mount zion , which shall not be a doctrine of works , but of faith ; not of laws , but of grace ; not accusing , but bestowing pardon of sins , &c. calvin also agrees with luther in this : and indeed those two holy men , tho they differed in some things , yet they very well accorded in the main substance of the gospel . they believed on the same jesus , and lov'd the truth of his grace . calvin likewise says , that when the gospel is called law , a doctrine of salvation is only meant by it ; for ( says he , explaining isa . 2. 3. ) a since the rule of holiness is to be fetch'd from the law , by a synecdoche they were accustomed to comprehend the whole doctrine of god under that name , as also the worship of god under the name of an altar . now as it would be absurd to infer , that the ministers of christ are levitical priests , because the apostle says , that they ought to be partakers with the altar , and live by the gospel ; or to endeavour to prove , that the old jewish worship is yet standing , and that sacrifices should be offer'd under the new testament , because the apostle speaks of an altar too , to which believers came , and of which they have right to eat , heb. 13. 10. so the way of arguing would be equally impertinent , to conclude from the gospel's being nam'd a law , that it is a doctrine of works . musculus also tells us how we must apprehend the word law , when made use of to signify the gospel . c the prophet ( says he ) understands no other by the law , than the word of the lord ; nor by zion , than jerusalem . nor can it be understood of any other doctrine , than what is evangelical . and rodolphus gualther , explaining what the apostle means when he calls the gospel a law : d after the manner of the jews ( says he ) he speaking of a doctrine , useth the word law ; and he calls the law of works that doctrine which asserts that we are justified by works , but the law of faith that doctrine , which shews righteousness in the merit of christ , who is apprehended by faith alone . when the holy ghost himself , who inspir'd the minds , and guided the pens both of the prophets and apostles ; and not only suggested things to their thoughts , but the fittest words too by which to express them : if this holy infallible spirit , calling the gospel a law , means no other than a doctrine of grace ; any one would think , that we could not be at a loss how to understand the word . i need not therefore multiply instances , a few more may suffice . zacharias vrsinus , when he calleth the gospel a new form of law , takes care to direct us to his right sense , and punctually tells us , that he means no more by it , than a new doctrine of grace . a the prophet ( says he , expounding isa . 2. 3. ) signifies that a new manifestation of god , and a new form of law and worship , is to be expected out of zion ; that is to say , christ being reveal'd , and the ceremonies abolish'd . but when he says that the law shall go forth out of zion , it is queried , whether by this , and the like places , the opinion of the papists is established , who will have it , that christ came that he might be a new law-giver , who should publish a better and more perfect law than had been before delivered by moses ; that men for the future , living according to that law , might by this their obedience please god , and obtain eternal life ? the answer is easy from this most usual phrase in scripture , by which , under the name law , the whole doctrine is understood , &c. therefore that monkish opinion is to be avoided , as the plague and subversion of all christianity , and an obscuring of the offices and benefits of christ ; and as not differing from the opinions of heathens , jews , turks , and other sects , concerning our justification before god. chemnitius also gives direction how to understand the word law , when employ'd to denote the gospel . b that also ( says he ) is a general signification of the word , when under the name of a law , the universal doctrine divinely revealed is understood ; as psal . 19. 8 , 9. and psal . 119. where the law is said to comfort and edify hearts . so esa speaks of the gospel , chap. 2. v. 3. the law shall go forth out of zion . rom. 8. 2. the law of the spirit of life . rom. 3. 27. the law of faith. gal. 2. 19. i by the law am dead to the law. but it is a hebrew phrase , in which law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , hath its name from instructing and teaching . to these antient worthies , i might add the concurrent testimonies of modern divines , who are orthodox in the faith : but whereas i might produce many , i will content my self to alledg one , which is that of whittichius , the present learned professor of divinity ( if not lately dead ) in the university of leyden ; and who , tho he espous'd the new philosophy , yet it had no malignant influences to infect him with any new-contrived schemes to solve the phenomena's in divinity . he in his short , but full and clear exposition on the romans , explaining chap. 3. ver . 27. tells us what the apostle intends by that phrase , a law of faith. a the exclusion of boasting ( says he ) is made by the law of faith , which here denotes , by way of eminency , the doctrine of faith , as it is taught in the new testament , without obligation to any works , as the cause of justification , ( as the works of the moral law perfectly , and constantly perform'd by adam would have been ) or as the necessary prerequisite of justification . well then , when we meet with the word law , if we would not be impos'd on by the meer sound of a word , we must carefully view the text on all sides , and survey and consider all its circumstances . when what is proper to the gospel is attributed to the law , the word law is not to be apprehended in the strict sense , as signifying a rule of duty , and threatning penalties to the disobedient ; or as importing a doctrine of works , but a doctrine of grace . thus when the law is said to turn the soul , and to rejoice the heart , psal . 19. 8 , 9. since these are not the effects of the law , as a doctrine of works ; for that rather effects a sense of wrath , than any hope in the heart of a guilty condemned sinner ; and its efficacy is more suted to wound him with anxious fears , or tormenting despair , rather than to comfort him , rom. 4. 15. we must by no means conceive a proper law , consisting of precepts and menaces , to be meant , but the doctrine of the mercies of god in christ , which only can have those virtues and influences . and so when the apostle too calls the gospel a law of faith , since he makes the righteousness of the law opposite to the righteousness which is of faith , rom. 10. 4 , 5 , 6. and rom. 3. 20 , 21 , 22. he must consequently mean not a law in the strict sense , not a doctrine of works , but of pure grace . and by this rule we are to proceed ; when we find the gospel call'd a law , we are not to understand it in the strict meaning , as a rule of duty with a sanction , which is the proper and peculiar nature of the moral law , but as a revealed instruction to us , what the mind of god is concerning our recovery and salvation by christ . and when we hear of the precepts and threatnings of the gospel , and read them in that part of the bible which we call the new testament , whether in the sermons of our saviour , or in the writings of the apostles , we are not to surmise presently , that these are any parts of the gospel , properly so titled , as it is a word of grace , and the doctrine of our redemption by jesus , tho they are contain'd in that book to which we commonly give that name : for this would be to perplex our notions of things which are entirely distinct in their natures and idea's , and to jumble them so confusedly together , that we should not be able , upon sight , to discern and know one from the other . for by the same method of proceeding , i might frame an imagination to my self , and strive to impose it on other men , that the moral law is the gospel , because there are so many declarations of god's love to sinners , of his mercies to pardon them , and so many promises of grace interspers'd in the psalms and prophets , and other books of the old testament ; all which , tho so much of the gospel be contain'd in it , is so frequently call'd the law , both by christ and his apostles , the primitive fathers , and protestant divines . so that in a word , as the promises of the gospel spread through the books of moses and the prophets , is no argument to prove the law to be the gospel : so it is as false a demonstration that the gospel is a law , because there are so many precepts and threatnings repeated in the evangelists and epistles . all that can be concluded is , that as there are promises in one volume of the bible , so there are commands and menaces in the other : but yet as it is the gospel which promises grace in the first , so it is the law which commands and threatens in the second . and to clear the equation , it is only needful to bring all the precepts in both to one side , and the promises to another , and then we have distinct law and gospel . chap. vii . the arguments us'd by the apologist , to prove the gospel to be a new law , examin'd . that from the precepts , commands urg'd , and threatnings denounc'd in the new testament , nothing can be concluded to this purpose . it is now very easy to answer my reverend brother's arguments , and with one gentle stroke to wipe off all his citations , since they all are establish'd meerly upon the ambiguities of the word law. such reasoning is very fallacious , to endeavour to prove the gospel to be a new rule of duty , fortified with a sanction , because we find it to be nam'd a law , both in the scriptures and humane writings : for the sum of the whole demonstration amounts to no more than this , a law is a law , the gospel is a law , therefore the gospel is a law ; which is a pretty way of arguing , and without doubt unanswerable . but the clearing the sense of the terms , answers all without any more to do ; which i think i have done , and the more largely , because i would do all the justice to a bad cause as could reasonably be ask'd , and allow to it the fullest scope and play possible . i have therefore offer'd arguments for it my self , i have consider'd what might be alledg'd , i have produced those scriptures which with any colour may be urg'd to prove the gospel to be a new law , omitted by my learned brother ; and yet as aware that they might be summon'd , i have brought them in , and endeavour'd to clear their words from that false meaning which might be fasten'd on them to so ill a purpose . i shall now particularly consider those which he brings , and shew that they do not prove the matter in dispute . his first set of scriptures are such as express the gospel to be either giving precepts , and issuing out commands , and prescribing what is our duty ; or reproving the negligent , or threatning the stubborn offenders , or promising blessings on the condition of such duties perform'd as are requir'd . it would make this discourse too large , which is , i know not how , grown under my hands to a greater bulk than i first design'd , if i should particularly examine every text ; it will be enough to shew , that however there are precepts and commands in the books of the new testament , yet these are not properly the gospel , but parts of the law , only employ'd in its service ; that the threatnings denounc'd do not properly belong to the covenant of grace , ( for what hath love , and mercy , and favour , to do with wrath , and justice , and expressions of vengeance ? ) but it useth the ministry only of a violated law , whose proper office it is to threaten the disobedient , to condemn the unbelieving and impenitent sinner , and to demand justice against him . if i also shew at last that those places of scripture ( which look like promises of blessings to us , on condition that we perform the commanded duties ) viewed nearly , prove to be no more than so many declarations of the connexion of the blessings of grace ; and that as faith is the first bestow'd , it goes not alone , but is attended with a numerous off-spring : when all this is done , then the right sense of those texts which seem to infer to be a condition of our justification by this evangelical law , will be fully clear'd ; the meaning of the alledg'd scriptures will be so plain , as it will appear that they do not so much as look towards the favouring that opinion of the gospel being a new law , for which they are produc'd . that the precepts which the gospel employs , are not any parts of it self , but borrowed from the law , will be undoubted , if we consider what is their nature and use . they are design'd as the rule of our actions ; they instruct us what to do ; they draw the lines of our duty , and set the limits of our obedience ; and all this is the proper office of the moral law , which it compleatly discharges , without calling in any assistance . it is the eternal and unalterable rule of manners , and a doctrine directing the whole conduct of humane life : there is no defect in it , which it was needful to supply by another new law ; to assert that , would be to impeach the wisdom of god as deficient , as not knowing at first all that was good and righteous , and necessary to be commanded to his creatures , and to be done by them ; or as so short in its foresight , as not able to discern at the first all the duties which men were bound to perform in the circumstances of their state , but was oblig'd afterward , taught by experience , to supply the failures by a new law , or by an addition of new precepts suted to man's present state of sin , weakness and misery . if then the moral law did not comprehend in it all precepts of duties , it would not be god's law , for his is perfect ; he is not like short-sighted men , who cannot foresee what the consequences of a law made by them may be within the compass of one age ; nor whether circumstances of affairs altering , it may not prove hurtful or unnecessary ; and therefore all governments find themselves oblig'd to repeal old laws , or to add some clauses to sute them to a present posture of affairs , or to make new ones to repair the defects , to which all humane wisdom in her best provisions is obnoxious , for want of a certain foreknowledg of the future . but who can have such a thought of god , that these infirmities of a man should ever befal him in making his laws , that he should be forc'd , tho not to repeal what he had made so many ages before , yet to promulgate a new one , with additional precepts accommodated to the present case of his miserable creature man ? and as it is repugnant to god's perfections to make new laws , so it would infer that his antiquated law was imperfect , and so no rule ; and this would unavoidably follow , if any duties are to be perform'd which it neither regulates , nor gives any direction about them . but christ tho as mediator he is no law-giver , yet perfectly knows the nature of the law given at mount sinai ; that the law contains all duties , for he makes the sum of it to consist in love to god , and in a due degree of love to our selves , and in loving our neighbour , matth. 22. 35 , 36 , 37 , 38 , 39 , 40. then one of them which was a lawyer , asked him a question , tempting him , and saying , master , which is the great commandment in the law ? jesus said unto him , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind . this is the first and great commandment . and the second is like unto it , thou shalt love thy neighbour as thy self . on these two commandments hang all the law and the prophets . now it will be very difficult to give an instance of any duty which we owe to him our great creator , or to our selves , or to men our fellow-creatures , which are not included in one of those two tables , or to name a precept which may not be reduced to them . the scripture alledg'd is the more demonstrative for this reason , that our lord christ's answer is to a man enquiring concerning his duty ; and then , if at any time , there was occasion to mention this new law , and to have told him the additional precepts , had there been any such things . but christ sends him to the moral law , as comprehending all that man was to do , and as a perfect rule of duty sufficient compleatly to instruct him . and indeed what more can be requir'd of man , than to love god with all the powers and faculties of his soul , and to love himself as he ought to do , and his neighbour in like measure ? when christ also comes into the world , and was made under the law , which never had before , nor will ever have again so glorious a subject , it is this law he not only explains in its spiritual and comprehensive meaning , but obeys it , and therein fulfils all righteousness , mat. 5. 17. think not that i am come to destroy the law or the prophets : i am not come to destroy , but to fulfil . mat. 3. 15. and jesus answering , said unto him , suffer it to be so now : for thus it becometh us to fulfil all righteousness . then he suffered him . and what ! is that law imperfect , which was the rule of the most perfect obedience that ever was , and which excell'd that of angels ? are any precepts wanting in it ? how then did christ compleat all righteousness in the most exact observance of it ? well then , if the law be perfect , there is no duty but what comes within the verge of its authority , and what it enjoins under the severest penalties ; and no precepts were given even by christ himself , but what particularly appertain to it , and not to the gospel as a new law : it is not only our schoolmaster to bring us to christ , but it commands to believe on him ; for faith in god ( and christ is so ) is contain'd in its first precept : it not only shews us our sin , and convinceth us of our misery and lost state ; but when we have believ'd , tho it be no longer a condemning , vexing , tormenting law , yet 't is a commanding one still : it is a rule of gratitude , it prescribes , that we ought to be thankful to christ in all returns of love and duty , it is the rule of all that holy life of a christian , which is the fruit of faith , and which is call'd evangelical obedience , not because it is so to the gospel , but in respect of those principles of faith and love from which it flows , in respect of the evangelical motives which animate and encourage it . it is not hurried on by legal terrors , nor prick'd forward by sharp-pointed threatnings , but is sweetly drawn and enliven'd by the promises . it is not the fruits of fear , but the genuine effects of the heartiest affection to christ , and of the most earnest desires and solicitous cares to please him . i know that it will be said , that tho those precepts in the gospel , which command and direct moral duties , appertain to the moral law , yet faith in christ the redeemer , and repentance , do not seem to be in the least so much as hinted in any of its commands : for since the law was given as a rule of the actions of holy and innocent creatures , who needed not a redeemer , there could be no occasion to command them to believe on one ; and adam in his state of integrity , was no more oblig'd to such a faith , than the blessed angels are to believe on the saviour of lost and wretched men. and since repentance is a duty too , which presupposeth the person engag'd to it , to be an offender , and guilty , how could it be commanded to a creature who had never sinned ? how could it be a duty for him to own his crime with shame and sorrow , who never yet had transgressed , or prevaricated in his obedience ? since therefore faith in christ , and repentance , are duties which suppose the man to be a sinner , it would seem that such precepts are not implied in a law given to him before his fall ; but are the proper precepts of a second remedial law , which god hath provided for the relief and help of this miserable creature . this i must confess looks very plausible at first sight , and the argument seems to be strongly conclusive . but if we consider the nature of faith , it will be manifest , that it was not only commanded to adam in innocence , and that it was his duty , but that it is absolutely necessary to every holy and good creature : for if we take it as an act of the mind , assenting readily to all that god reveals , as infallibly true , it is that to which every creature in the right constitution of his being , is indispensably oblig'd . it is the duty of angels themselves to believe that jesus is the son of god , that he is the saviour of elect men ; that the pardon and justification of a sinner , is by his blood and righteousness alone ; that god's justice is satisfied by the sacrifice of his son. for all these truths being publish'd , and made known by god for the illustration of his infinite mercy among all his rational creatures ; and that the praises of his free grace might resound as well in the songs of angels , as from the mouths of men ; it is needful , and required as a duty from them both , who are to honour god in the celebration of all his attributes , that they heartily believe all these truths of the gospel , in which alone god's perfections of mercy and grace do illustriously shine forth . and as for man in innocence , though it was not in express terms required from him to believe the gospel not yet revealed to him , or to act faith on christ undiscovered ; yet such a command was included , and implied in that general one , that he should without any doubt or hesitancy give credit to all that god said : and that as he was to believe the sincerity of god's promise , and the reality of his threatnings when the covenant of works was made with him , and without doubt he acted such a faith ; so by the same precept he was commanded and bound to believe every word which god afterward should speak to him , and without scrupulous disputing presently assent to those truths which were to be reveal'd , assoon as it appear'd to him that they were so . so that indeed the belief of the gospel , and faith in christ jesus , were comprehended in this general precept of believing in god : and indeed christ himself tells us so , and useth it as an argument why they should act faith on him , because they were oblig'd to it by the same command which required them to believe on god ; john 14. 1. let not your heart be troubled ; ye believe in god , believe also in me . if we regard too the other act of faith , which is a firm reliance of the soul upon god , and heartily trusting of him , and chearfully committing all our concernments , our life , our happiness , all we enjoy or hope for , to his faithful love and care ; this was certainly our first father's duty , and given in precept to him in the law , as well as the other of assenting to all that god declared as undoubtedly true . and indeed , if it was adam's duty in his primitive condition to believe in god , it was commanded by the law ; for that only could make it become so . and what ! can we ever wildly imagine , that our first father was not bound to act faith on god his creator , and constant benefactor , and upon whom he was to have a perpetual dependance , or he could not live a moment ? what! can we think , that to have rejected god's word as of suspected truth , to have refused , or but to have suspended his assent to it when propos'd , had been no fault in him ? that to have distrusted god , to have renounced dependance on him , would not have been a crime the greatest as could be committed by him ? but all this is the unavoidable consequence of this assertion , that the precept of faith is not in the law ; for neither would faith have been a duty , nor unbelief a sin to adam , had not the law , which was the only rule of his obedience , commanded the one and forbidden the other . were it not for this , he might have been a stubborn obstinate unbeliever without being a sinner ; when on the contrary , it appears from the short relation of his apostacy , that unbelief was his very first sin. for what is faith , but to trust in god upon his word and promise for all our life and happiness ? and what is unbelief but to distrust him ? and was not adam , while flourishing in his state innocence , a real and sincere believer ? and so long as he persisted in acting faith , did he not continue to be happy ? and was it not the neglect of the due exercise of faith , which at last plung'd him into the depths of misery and despair ? as long as he believed god , and entirely confided in him ; as long as he lived in constant dependance upon the love and care of his creator ; as long as he thankfully acknowledged , that he received all the blessings of life as the fruits of his bounty ; as long as he trusted in god upon his word , that he would not only continue them unto him , but bestow greater to come , which by the promise he had reason to hope for and expect ; all this time he liv'd by faith , and his days were clear and happy , and it was unbelief made all his glories set in a gloomy evening . it was this begun his apostacy , not exercising faith any longer , he would throw off his dependance upon god , and seek to be bless'd in some new and fond way of his own . he indulg'd a surmizing thought , that god , whose solemn promise he had so freshly heard , either could not , or was not willing to make him so happy as he aspir'd to be , and that he refused to advance him to those degrees of bliss , of which he fancied himself capable : and thus he ceas'd acting that faith in god , on which depended his life and blessedness ; he disbelieved god , and believed the devil his greatest enemy , and sinned , and died . and i know not but that he deserved the execution of the sentence and curse pronounced against him , more by his unbelief than by eating the apple : and that even the law of works condemn'd him as much for that sin , as for the outward act of his disobedience . ay , but it will be said , all this doth not prove that faith in christ was commanded by the law , and required of him as his duty . no , it is enough that faith in god was so , to prove that the precept belongs to the law. for if it is sufficient to argue from the law 's not directing this its own commanded act , to such an object as christ the redeemer , that therefore it gives no precept and command of believing , but that it is the peculiar office of the gospel to do so ; that because this particular kind of faith is not specified , and this way of acting it on christ particularly express'd , that therefore the duty of believing comes not within the limits of its commands : i might at this rate of arguing , prove that the act of eating the fatal fruit was no sin , because not expresly forbidden by the law ; for that regarded it as a thing indifferent , as indeed it was before the prohibition : and yet this destroying act of his was a sin , and forbidden by the law , tho not in a particular precept , yet as involv'd in that great one , which commanded him to obey god in whatever he should require . it doth not therefore by any consequence follow , that the gospel is a new law because it commands faith as a duty , and threatens unbelief , since the old law had done the same before , and the gospel only imploys its precepts , and applies them to its own design and use . to say that we are enjoin'd in the gospel to believe on christ as the redeemer , to deliver us from sin and death , will not weaken the force of the argument urg'd ; for the act even of this faith is commanded by the law , and is its proper precept : that which belongs to the gospel , is to direct this act to an object suted and proportioned to help us in the misery of our present sinful state. adam was by the law commanded to believe , and trust in god for the preservation and continuance of him in happiness . and we are commanded to trust in the same god for the restoring this lost happiness , and our recovery of it again . the act and object of faith , is the same ( christ being god ) , and all the difference is only made by that which is the circumstance ( tho a deplorable one ) of our own persons . but this will not alter the nature of the faith it-self ; for if so , then according to the variety of these sad cases and exigences wherein we trust on christ , our faith would alter to a different nature . since then the faith of adam , which the moral law commanded him to act on god , was a trust in him that he would preserve his innocent creature in all the blessedness of his primitive condition ; and the faith of a sinner coming to christ for life , is a trust in the same god , ( he being the second person of the divinity ) that he will restore his wretched creature to its lost happiness , the faith is the same in both instances as to the nature of it , ( tho the circumstances of the persons are different : ) and therefore if our first father was by the moral law commanded to believe on god , the same precept requires , and obligeth sinners to believe on the eternal son of god. i know that with a scornful smile it will be said , that it is an absurd assertion to affirm the precept of faith to belong to the law , when the command of believing on christ is perpetually repeated in the gospel , which only discovers this saviour of sinners . it is granted , that we meet with this precept in all the books of the new testament ; but then the objectors must also grant , that we find there too the precepts of loving christ , of abandoning all things , and denying our selves for his sake , of loving our enemies , of the obedience due from children to their parents , of the sincere service which servants owe to their masters : and now if the gospel is not a new law in requiring these duties , which were all commanded by the old one , it will no more be a new law for commanding us to believe , since this hath been demonstrated to be a precept of the old law as well as any of the other . all therefore which can be inferr'd is , that the gospel borrows these precepts from the old moral law , ( and then they are not properly its own commands ) and employs them in its service , and for the interests of our salvation ; or to speak briefly and clearly , in the words of the holy ghost himself , gal. 3. 19. the moral law is in the hands of christ our mediator , and made by him to subserve his gracious designs . the other pretended peculiar precept of this new law , is repentance ; and if i then prove , that by virtue of the old law , which was a perfect rule of duty , this also was enjoin'd , and sinners oblig'd to it , this will evince , that neither this is the proper command of the gospel . it cannot be denied , that all which is justly due from one person to another , is required in the moral law ; for it is a compleat rule of righteousness . it can as little be disputed that an hearty acknowledgment of the wrong with shame and sorrow , from a man who hath injur'd another , is due to the offended party ; and common reason and justice doth engage men to this , tho no other reparations can be made . the owning then of our offences with the most inward mourning , and deepest detestation of them , is much more due to god , our sovereign and supream lord , tho we are incapable by all this of making him the least satisfaction . to confess a fault , and to express a real trouble for having done it , is indeed among men a making some amends to the wronged person ; for it is some security that he shall not be hurt by a second injury : but all our sorrow , and confession of sins with tears , cannot in any degree satisfy , nor repair the dishonour and indignity offer'd unto god. it is yet our duty to throw our selves at his feet , to express an abhorrence of our hainous rebellion against him ; and it is a duty to which we are bound as creatures to our maker , and subjects to our soveraign , who is lord over all , god blessed for ever . but what ! it will be said , doth the law require repentance when it made no proposals of pardon for the crime ? doth it require a sorrowful acknowledgment of the fault ; and yet the whole design of it is , that all this shall do the offender no good , since it provides not the least relief for the penitent sinner ? to what purpose is such a command , when tho the sinner sheds floods of tears , and mourns out a life lasting to eternity of ages , there is yet no remedy tendred by this law to prevent his being eternally miserable ? yes , for all this , such a command of repentance in the moral law , is not only to great purpose , but absolutely necessary : for to own to god , with shame and sorrow , the injury we have done him by our sins , is a duty which we owe to him our offended soveraign , tho he had never promis'd to forgive us ; nay , tho he had plainly declar'd that he would never be reconcil'd . it is a duty then to which adam , after his fall , was bound by the same law which he obey'd in his innocency ; to which he was bound , when amaz'd with all the horrors of a despairing mind , looking for nothing but vengeance and ruin from the anger and arm'd power of the almighty . it is a duty to which he was tied before any new covenant of grace made , and before god had reveal'd any thoughts of favour to him , or any purposes of grace in that first promise of the seed of the woman breaking the serpent's head. if then it was adam's duty to repent , before he had receiv'd any promises of mercy , there must be some precept obliging him to it : since that , and duty , mutually infer one another , no precept could it be of the gospel , for that was not yet proclaim'd , and therefore it must be the proper precept of the moral law , which was the thing to be prov'd . if any one will peremptorily deny repentance to have been adam's duty before god had promis'd mercy , the same person must consequently assert , that it was no fault in him to run from god ; that he did very well in excusing himself , in throwing the great part of the guilt upon god , in standing upon his own justification ; and that if he had continued an obdurate harden'd wretch , if he had acted as a bold desperate rebel , and instead of confessing his crimes , and expressing his sorrow , had further dar'd and out-brav'd offended justice , he had been innocent in all this , and had not in the least broken any precept of the law , nor transgress'd the bounds of his duty . for if repentance was not commanded before the gospel publish'd , then the worst impenitence in adam would have been no sin , because forbidden by no law. i know very well that arminius boldly affirms all this ; a that the covenant of works being broken , the law was abrogated too , and that god no longer required obedience from his sinful creature , till he brought in a new law , which is the gospel , commanding faith and repentance ; and that god accepts this obedience to the precepts of this his new law , instead of perfect obedience to the old violated moral law. but i know too very well , that most prodigious and amazing absurdities will be the natural products of this monstrous opinion . it will follow , that the first sin dethron'd god , not only out of man's heart , but out of his seat of majesty in heaven too , until to regain his crown and dominion , and for the recovery of his lost sovereign power , he was forced to condescend to treat with his rebels upon lower terms , and to propose a new and milder law , accommodated to the weaker circumstances of their state. thus god loseth his soveraignty by the disobedience of his creature , and his laws signified so little , that they were all repeal'd and disannull'd , when man would observe them no longer . and who can once think that the great god should lose his power to command , when his creatures refus'd any more to obey him , and that man by becoming a rebel , should cease to be a subject ; and that therefore a new law , giving new precepts , and proposing other more moderate conditions , was absolutely needful to adjust the desperate affair , and to set all things right again ? adam also by his fall having , according to the assertion of arminius , broken all ties and bonds of obedience , if before the promulgation of the gospel or new law to him , he had blasphem'd god , had sworn and forsworn , had dissembled kindness to his wife with the deepest oaths , while he had nothing in his heart but thoughts of malice , and designs of revenge against her for betraying him to ruin , had most barbarously murder'd her , and afterward kill'd himself , he yet had not sinned in all this ; because before the new law given , he was oblig'd to no duty . believe this who will , for my part i cannot . and now , what is the ground of this desperate assertion ? why truly only this , that because the law once broken , there were no longer any promises made to the obedience of a sinner ; therefore the covenant between god and man was entirely vacated , and so the sinner was no longer bound to obey , till a new law came with other precepts of faith , and making promises to lower degrees of duty ; and then upon this new account the creature stands bound again . now all this is founded upon one grand mistake ; which is , that our obedience to god is establish'd upon his covenant with us ; and that the only tie upon us , are promises or threatnings : whereas our duty to god immediately results from the infinite greatness of his being , which is therefore supream , and hath an undoubted right to command , and from the unalterable relation of a creature to his maker . so that adam , as soon as he had existence , was presently bound to obey god in all that he would command him , tho he had made no promise to him of any reward . and if god had plac'd him in a dismal desart , instead of settling him in paradise ; if he had sharpen'd his life with sorrows and miseries , in the room of those blessings and comforts which he enjoy'd , yet he might have commanded him all that he pleas'd , and it would have been his duty to have paid a ready obedience . and this clears the difficulty lying in our way , that tho the law made no promises to sinners , as the gospel doth , yet that hinders it not from commanding and engaging them to repent ; for by what i have prov'd , it appears , that promises do not lay the foundation of a duty , but are only the encouragements of it . well then , tho adam saw not any thing in the law to renew life to a penitent offender , tho he could not read in it one syllable of a pardon , yet the same law which requir'd obedience of him , commanded after he had sinn'd , to repent , and return to his duty ; tho he had no hopes of succeeding in it , and had no assurance that a justly provoked and angry god would forgive , and descry'd not the least promise shining in heaven to favour him . and as it was adam's duty to repent , so it is the duty of all men now living upon earth : a duty , to which heathens who are not under the dispensation of the gospel , to whom this new-stil'd law never came , who never heard a word of its pretended precepts or real promises , are indispensably oblig'd . whence have they this binding precept of repentance ? from the gospel ? how can that be , when the least sound of it never arriv'd to their ears ? it must therefore necessarily be a precept and command of the moral law to them , which more or less is manifested to all , even the most savage and barbarous nations of the earth . the design and office of the law doth also manifest , that the precept of repentance doth properly belong to it : for it was not only appointed as a rule of obedience to adam , but god certainly knowing that man would fall into a state of sin and death , intended the law for the conviction of sinners , to shew them their sinfulness and danger , rom. 3. 19 , 20. now we know that what things soever the law saith , it saith to them who are under the law ; that every mouth may be stopped , and all the world may become guilty before god. therefore by the deeds of the law , there shall no flesh be justified in his sight : for by the law is the knowledg of sin. rom. 7. 7. he design'd it to rouse and alarm the poor negligent creatures . and now if it convinceth them of sin , its malignant nature and direful effects , it consequently tells them , that it is their duty to bewail their miscarriages , which bring all miseries upon them , and to reform their evil courses , and to turn from sin to god. this the law preacheth to men , and these are the natural dictates of it in their consciences ; and it is impossible to perswade them ( till god comes with the power of his grace , and works faith ) against putting their confidence in their sorrow and repenting , to obtain pardon by it , and against trusting to their resolutions of living better for the future ; and against their fond presumption of being justified for their endeavours of amendment , these legal principles are natural in men , they arise not from the gospel , for that instructs us to put our whole and entire confidence in christ , and his righteousness alone ; they must then spring from the law , and consequently repentance , which this law not only urgeth men unto , but moveth them to build their hopes of life upon it , must be one of its precepts . the law commands it , the gospel as a proclamation of grace , and an offer of pardon only , invites and encourageth it . thus it is sufficiently prov'd , that sinners were by the moral law oblig'd to own their sins with the most bewailing expressions of grief , tho that law gave them no encouragement and hope ; and that adam after his fall was engag'd to this sorrow and contrition , before any promise of pardon and acceptance tendred . if we now consider the other and chiefest part of repentance , it will be evident that this was not only requir'd of the father of mankind fallen , but that it was his duty , and what he practis'd in all the time of his innocence and flourishing condition : for what is repentance mainly , but an hearty abhorrence of sin , join'd with a most careful avoidance of it , and a most firm resolution against it ? now this was as surely in adam , when continuing the same upright creature which god had made him , as it is certain that then he was holy , holiness and hatred of sin being altogether inseparable ; and therefore unless we will suppose our first father to have been unholy in his original being , we must not doubt of his daily acting of this principal and most considerable part of repentance . i call it so , because it is that which to bring forth the other is appointed : for we are not commanded to mourn , and to bewail our follies and miscarriages , meerly for the sake of vexing and tormenting our selves , or as if by the inward anguish of our souls , we were to do penance to pacify a displeased god ; but all this trouble of mind for sin , is intended and requir'd to imbitter it to us , and to render us vile in our own eyes , and to throw us humbled before the throne of grace . for tho we are sinners , and poor and miserable , yet we are naturally proud , and therefore a sense of our sin and misery is requisite to bring down our haughty spirits ; tho we also daily feel the dismal mischiefs of sin , yet our deprav'd natures render us too prone , and readily inclin'd unto it ; and therefore a piercing sorrow is necessary to bring us to that true repentance of which i am speaking , which consists in hating sin , and turning from it . it is but needful that an aking wound make us sensible of the malignant mischief of sin , to render it the object of our highest aversion . well then , it is hatred of sin , and an hearty resistance of it , which is the last and chiefest act of repentance , since our sorrow is design'd only to produce this effect , and so after all to hate sin ; and most carefully to avoid it , is most truly to repent of it . and this repentance our first father , even in his innocence , acted to a higher degree than we do , since his detestation of sin was greater ; and till the sad moments of his fall , he opposed it more firmly and successfully . but it will be objected , repentance supposeth the person to have sinn'd , and therefore a precept of it to adam in his uprightness was altogether needless . no not at all , for a precept to oblige man to what is due and just , is necessary for him in every condition ; and nothing can be more due than to acknowledg a wrong done : and what is repentance , but an hearty owning and lamenting the highest injury offer'd to god by our sins ? and besides , god in making a law , gave such a perfect rule as was sufficient to bind man to his duty in all circumstances of his case ; and therefore it was not only modell'd to oblige him to perfect obedience , but to ingage him to repent when he had fail'd of his duty . well , but some may argue against what i before said concerning faith's being a precept of the original law given to adam , that tho it is true , that faith in god is required in the first commandment , yet there is no faith in a redeemer express'd . what then ? it is yet plainly implied , since this our redeemer is god , and therefore a general command to trust on god at all times , and according to the various necessities of our state , must include a precept to believe on christ the redeemer , when the sad state of our case doth require it . ay , but the law ( will they object ) was given to man in innocence , and therefore only tied him to such acts of obedience as were proper to that condition ; and therefore such duties which result from man's being a sinner , such as faith and repentance , were not inclos'd within the compass of this law. yes , but they were , and that for the same reason as such duties which arise from the present relations which men bear to one another , which are the consequents of adam's fall , are comprehended in the precepts of the moral law. by this a slave is obliged to perform service to his master ; and yet if man had not sinned , there had been no such thing as slavery . by this also judges are bound to do justice in punishing malefactors , and yet in man's primitive state of integrity , there were no rogues and villains , nor any need of judges or sheriffs . this is strange indeed ( it will be said ) to deny the gospel to be a law commanding faith and repentance , when nothing is more frequently inculcated and earnestly urg'd in the sermons of christ , and the writings of the apostles , than that sinners should repent , and should believe on him . 't is readily confess'd ; but yet from what hath been argued , it must be own'd , that these are precepts of the law made use of by the gospel , and encourag'd by its promises . we are not presently to fasten every thing on the gospel , strictly taken , as it is the word of salvation which we find in the books of the new testament ; and because christ and his apostles give us rules of holiness , immediately name the gospel a new law. for after this rate of reasoning , we may infer too that it is a book of lives , because the life and death of our saviour , and the acts of the apostles , are recorded in it ; that it is the levitical law , because the apostle paul , in his epistle to the hebrews , insists on so many particulars of it . that it is the ceremonial law , because the said apostle circumcis'd timothy , act. 16. 1. that it is a sacred chronicle , and the annals of the church , because it contains the history of the beginnings and first progress of christianity . thus if we frame arguments by these measures , we may make the gospel any thing that we please , or would fancy it to be . i have thus ( as i think ) clear'd the difficulty which ariseth from our finding the precepts of faith and repentance , so frequently enjoin'd in the new testament , and have demonstrated that all such instances will not serve the purpose of evincing the gospel to be a new law. the next rank of arguments to be broken is this , that it is alledg'd that the gospel denounceth threatnings against unbelieving and impenitent sinners , and makes general promises , that every one who believes and repents , in obedience to its command , shall certainly be sav'd . if i now then prove that these threatnings are not of the gospel , but that it only leaves the sinner , who by faith hath no interest in christ , to the condemning sentence of the law , without any defence or plea , or the least excuse for himself : and if i also prove , that the gospel makes no such universal promises of eternal life to all men , on condition they believe , i shall then clear the way through my reverend brother's first thick set of arguments , form'd from twenty texts of scripture enumerated by him . one plain text of scripture evinceth , that the gospel judgeth and condemneth no man , but leaves the unbelieving sinner to a fair trial at law , and to make the best of it that he can . 't is what christ , who came to save sinners , and perfectly knew his own design and work , tells us , john 3. 17. for god sent not his son into the world to condemn the world ; but that the world through him might be saved . what could he have said more to assure us , that in the declaration of the gospel he did not threaten death , but promise salvation to sinners , whom the law menac'd , and who were condemn'd by its sentence ; that he came not as a new legislator , to give new laws , and to pronounce a fatal doom against those that disobey'd them , but to rescue poor sentenc'd criminals from the rigorous judgment of the law , and to assure them of a pardon ? he came not to condemn the world , but to save all those whom god had appointed to life , and consequently to believe on him . but if christ had brought in a new law , with precepts and threatnings , then one design of his coming had been to condemn the disobedient . our blessed redeemer took an effectual care that we should not have such a thought of him ; and therefore he repeats the same assertion , john 12. 47. and if any man hear my words , and believe not , i judg him not ; for i came not to judg the world , but to save the world. he doth not threaten , much less judg and condemn an unbeliever : he knew that salvation of sinners was the work which he came into the world to perform , and that the office of a judg did not belong to a mediator . he accordingly disowns it , and leaves to the law its proper duty , which is to pass sentence of death on every sinner , who cannot plead the blood and righteousness of christ for his discharge ; and this all unbelievers dying in that woful condition are uncapable to do . thus the gospel condemns no man , but it is the law ; and those who believe not , shall be judg'd by it , for violating its just and righteous commands , and are expos'd defensless and liable to justice . those who believe not on christ , are presently condemned by the old law in force against them who have in the least instance disobey'd it ; and there is no need that any sentence of a new law should be pass'd against them to this effect . if any should deny the argument , i am yet confident they will have a regard to the express words of christ himself , which are to the same pupose , john 3. 18. he that believeth on him , is not condemned ; but he that believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god. what is this but to say , that he introduced no new law to condemn the wretched and desperately lost sinner for not believing on him , since he was before condemned for the offences committed against the moral law ? but it will be urg'd , what is more frequently pronounc'd by christ and his apostles , against all unbelievers , than an unavoidable ruin and damnation ? such threatnings are almost as thickly scatter'd in the new testament , as the promises of grace . what then ! will it thence follow that the gospel , which is a doctrine of grace , is also a dreadful threatning law ? no certainly , for these two are altogether inconsistent . all then which can be concluded , is only this , that the gospel repeats the threatnings of the law , to shew sinners their danger if they do not believe . this gospel only tells them what severe measure they will have from a violated law , if they are not inclos'd within the compass of the mediator's favour and blessings . it plainly and sincerely declares to them , that they can expect nothing but certain death from a law which kills the sinner , if they refuse the only healing remedy which christ offers . thus it is told to a patient , that he will certainly die , if he takes not the prescrib'd physick : and yet who will say that this threatning is any part of the medicine ? thus the physician pronounceth death to a man , who when mortally sick , wilfully refuseth to observe his directions . and how absurd is it from this to imagine , that he who came to cure , design'd to murder him , when it is only the disease , and his own obstinacy , which have this fatal effect ? 't is true indeed , that an unbeliever's guilt is aggravated by his contempt of the gospel ; and by rejecting mercy , and despising the riches of god's grace , he lays himself open to a severer sentence , brings an heavier ruin on his head , and sharpens his own punishment . for as the fire of hell is the wrath of god , and the avenging furies of conscience , those flames will burn with more fierceness in a soul , which makes terrible reflections how while it lived in this world , it slighted that grace and that redeemer , by which others were saved . thus a pardon offer'd to rebels , doth not condemn them for not accepting it ; the refusal only leaves them expos'd to the severity of the law , by which the unpardon'd offender is judg'd and condemn'd : tho indeed the criminal recalling to mind the pardon once offer'd him , and his own obstinate contempt of mercy , will , with greater horrors of soul , at the place of execution , curse his own folly and madness , as the cause of his infamous death . there now remains nothing more than to shew , that the promises of eternal life made to the believer , and the ruin denounc'd against every unbeliever , do not prove the gospel to be a new law ; and that such expressions as these , which we so often meet , he who believes shall be sav'd ; and except you repent , you shall all likewise perish , do not speak faith and repentance to be properly commanded by the gospel , nor promises pardon and justification , on condition these precepts are obey'd , nor threatens death if they are neglected . that it is not the gospel , but the law which threatens death , i have already proved ; that the promises of the gospel are not made unto men , on condition of obedience perform'd to it , is evident from this , that if they were so , they would not differ in their nature from the promises of the law , and so the covenant of grace would be a covenant of works : which if the apostle paul says true , ( as i really believe he doth ) is a flat contradiction , rom. 11. 6. and if by grace , then is it no more of works : otherwise grace is no more grace . but if it be of works , then is it no more grace ; otherwise work is no more work. for the promises of the law were made to men , on condition that its precepts were obey'd . if now the promises of the gospel are also made to men , on condition that its precepts are obey'd , then the promises , both of the one and the other , are of the same nature and king , being both made to obedience . it is but a poor shifting evasion , to say , that there is a great difference , because that the law requires perfect unsinning obedience , and the gospel insists only on lower degrees of duty : for this will not so much as prove the obedience to be of different kinds , but only of greater or lesser measures , which , as every one knows , doth not alter the species . but if it should be granted , that obedience to the law is of a various nature from that enjoin'd by the gospel , yet the promises made to them both must be of the same kind , for both of them are works : since to obey a precept , is to do a work , or i know not what to make of it ; and all the difference then is , that the promises of the covenant of works were made to obedience to the old law , and the promises of the new covenant of grace were made to obedience unto the new law. both are promises to the obedience of laws , and the two laws will be distinguished no otherwise , than that the one proves to be older than the other by many ages . and thus the gospel will be only the superannuated law of works reviv'd , with some abatements of its requir'd duties . and if this be not as utterly false as there is truth in the scriptures , ( as i am sure there is ) let all unprejudic'd men judg . and yet this absurd confusion of law and gospel , is the unavoidable consequence of this annertion , that the gospel promises justification and eternal life to men , on condition they perform the obedience which it commands . if also from this proposition , he that believeth shall be saved , we argue that the gospel is a new law , promising life upon the observance of this its precept , it will follow , that god in the promulgation of this new law , offers life universally to all men , to tartars , negroes , and the savages in america ; to all the nations from peru to japan , on condition they obey the command of the gospel , and believe and repent : for if god in giving his moral law to all reasonable creatures , said universally to angels and men , do this , and you shall live ; by the same rule , if the gospel is a new law , god speaks generally to all men , believe , and you shall live . now from this , two amazing absurdities will naturally spring ; the one is , that god should by this his new law promise pardon and life , on condition they believe on his son , to people who have never heard that there is such a thing as the christian religion in the world , nor such a person as christ , and to whose ears not so much as the sound of his name ever arriv'd . doth this become the wisdom of god to act so preposterously ? how can we think that the depths of that knowledg , as the apostle speaks , rom. 11. 33. hath such shallow designs , as to proclaim a pardon to all men , on condition they believe , and yet to make no provision that the least syllable of this gracious proclamation should ever come to their ears ? it is also as repugnant to the wisdom and goodness of god , to promise a pardon to all men , on condition they believe , when he knows that the performance is impossible to them all , by their mere natural powers deprav'd as they are ; when he knows also , that without his all-conquering grace they cannot believe and repent : to promise to them all life , on condition they do so , and at the same time to resolve to withhold this grace from the greatest part of mankind , without which it is impossible for them to do it , what is this but to illude men ? for any one to offer food to a wretch , who hath not a limb whole , starving in a dungeon , on condition that he would come up and receive it , and yet refuse to put forth a finger to give him the least lift , what would this be but to mock him , and to make a sport of his misery ? to avoid these absurdities , the arminians , who do not want wit or reason to discern the consequences of their opinions , as boldly own and maintain them : and as they assert , that god offers and promiseth life to all , on condition they perform obedience to this new law ; they speak consistently with themselves , and affirm too , that all men have sufficient means afforded them to do it , and that god gives them helps enough to enable them to believe if they will , and whenever themselves please . if we are then fond of any arminian opinions , we must take the whole system of them together , and assert roundly , as they do , without mincing the matter , what hath an inseparable connexion with a false proposition : for there are consequences among errors , as well as truths ; and as the one are chain'd , the other are link'd together . we may then be certain , that these expressions in scripture , [ he that believeth , shall be sav'd ; but he that believeth not , shall be damn'd , mark 16. 16. and whoever believeth on christ , shall receive remission of sins , acts 10. 43. and except you repent , you shall all likewise perish , luke 13. 5. ] which are urg'd by my reverend brother a , do not signify that god passeth his word to all men , by a new law establish'd among them , that if they obey it , and believe and repent , they shall assuredly be saved : for god always speaks the purposes of his mind , and none of his words contradict his heart ; but he never decreed , either absolutely or conditionally , that all men should be eternally happy ; for if he had , he would have taken effectual care that they should be so , since the intents of his mind and will always obtain infallibly their desir'd effect . if we also understand that expression , he who believes , shall be sav'd , that it is promis'd to all , that on the performance of this condition they shall be thus eternally bless'd ; then by the same rule we must say , that eternal death and ruin is threaten'd to them , on condition they do not believe . but the threatnings of this wo are not denounc'd against men for not believing , but as due to them for not perfectly obeying the law of works ; and their unbelief only leaves them in that perishing condition wherein they were born , as i have prov'd before , tho , as i said , their unbelief aggravates the misery , and inflames the anguish of it . but what meaning then must we apprehend these scriptures to bear ? why truly they have the same sense as that text in heb. 12. 14. follow peace with all men , and holiness , without which no man shall see the lord. what! is holiness the condition of obtaining the beatifical vision ? no ; tho it doth naturally dispose the soul , and make it meet for and capable of this blissful enjoyment . no more therefore is meant , than that holiness , and this vision of god , are inseparably join'd together , and that no unholy soul can possibly come to his presence and sight . thus it is also true , that he who believes , shall be sav'd ; which imports no more than this , that all believers are sav'd , and none but they ; and that there is such an unchangeable connexion between the blessings of the gospel , that faith , repentance and holiness , are indissolubly fasten'd with pardon , justification , and eternal life , in the same person ; or in a word , that god justifies and saves no man , but whom at his own due appointed time he makes a believer , brings him to repentance , ( i speak in this of adult persons ) and sanctifies his nature : and whoever asserts this , is no antinomian , nor so much as like to such an execrable monster , however invidious names are flung about as thick as stones in the streets . i might insist more largely on this argument , but i begin to think that the consideration of it will more properly belong to another discourse , wherein i design , with the assistance of my lord jesus christ , ( who hath help'd me in this , beyond the natural abilities of my own mind , to him be all the glory ) to prove , that the covenant of grace doth not promise nor confer the blessings on condition of performing duties requir'd . chap. viii . those texts of scripture ( which are urg'd by the apologist , as expresly giving the name of a new law to the gospel ) recover'd to their right sense . his testimonies out of the fathers , and protestant writers , evinc'd to be useless to serve his design . i shall now examine those texts alledg'd by my dear brother , wherein the gospel is call'd a law ; and the citations produc'd by him , wherein the fathers and protestant authors give to it the same name . i shall do it but briefly , for i need not be large , since any reader who hath , with any intention of mind , perus'd my poor writing , may resolve them all at first sight . the first text produc'd is , that known one in rom. 3. 27. where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith. without looking on the context , we may be satisfied by what the apostle saith in the same verse , that by the law of faith , he means no more than that doctrine of grace which declares a believing sinner to be justified by the righteousness of christ , which by faith he receiveth ; for it is such a law of faith that excludes all boasting . now then , if it commanded faith , and promis'd justification , on condition that this its precept was obey'd , boasting would not be excluded , but rather a great occasion would be given to promote it : for why should not a man glory in his faith , if it be an act of obedience to this new law , which by the statute of it makes his justification to depend on this his performance ? he may then as well plead that he hath done what was requir'd ; and so he may as well claim life and happiness , on the account of having done all that this new law made necessary to salvation ; as adam , if continuing in his primitive state , might have form'd a plea of his right to life , for having discharg'd all that duty which the law of works commanded and propos'd , as the condition of his being eternally blessed . if he might have boasted for having faithfully observ'd the covenant of works , the believer too may assume some glory to himself for having acted his duty punctually to the law of faith ; if the constitution of this law be such , that it makes the promis'd salvation dependant upon this his obedience in believing . it will signify nothing to say , that the law by which adam was to have been justified , enjoin'd works as the terms of his being so ; but that this new law insists only on two acts of obedience , faith and repentance , as all that it requires for our justification : for these two are works done by us , and so we might boast that we have done something , tho not arising to that height of duty incumbent on our first father ; by which , according to the tenor of this new law , we are justified . by the opposition which the apostle makes of the law of faith to a law of works , it is also manifest , that by the first he intends a pure doctrine of grace , and by the other a law , commanding something to be done : for if the law of faith requires any works , and constituted them to be conditions of our obtaining the blessings ; make these works as few as you will , and call them by what names you please , faith and repentance , yet this will result from it , that both are laws of works ; only with this difference , that the one rigorously insists on more works than the other : which how this may consist with that opposition the apostle forms between them , i cannot very well apprehend . we must therefore by the law of faith understand , not a law in the strict and proper sense , prescribing works of any sort as conditions , but only the doctrine of faith , and of the believer's justification by christ's righteousness which faith receives . it is thus all the right protestant divines , who have commented on this epistle , interpret the apostle's meaning ; tho the popish annotators wrest it to the same purpose for which it is brought in by my reverend brother , as i shall prove by many instances . it would be tedious to multiply citations of the hundredth part of protestant expositors on this epistle ; calvin and beza may alone suffice . * the name of law indeed ( says calvin ) is improperly attributed to faith. † by what law , that is , ( says beza ) by what doctrine . the popish commentators indeed universally interpret this rom. 3. 27. to design the gospel to be a new gracious law. thus a aquinas , and the cardinal b cajetan ; c arias montanus ; d ambrosius catharinus , bishop of minori ; e cornelius mussus , bishop of bitonto ; the four jesuits , f benedictus justinianus , g cornelius a lapide , h estius , and i adamus contzen . this last orders his commentary on the epistle to the romans , in a way of disputation , to refute the hereticks , as he calls all those who believe the pure truths of the gospel . one great doctrine of these no-hereticks is , that the gospel is no law. this suppos'd error the jesuit applies himself to confute ; and in resolving that question , what is the law of works ? and what the law of faith ? he first propounds bellarmine's decision of it ; the sum whereof is , that the gospel is a law of works too , but accompanied with grace . but there is an objection of paraeus in the way , that if the gospel be a law , as containing in it precepts and commands , then the distinction which the apostle makes between the law of faith , and law of works , cannot be preserv'd ; for both of them will agree in commanding works , however different those works may be which they enjoin , and therefore they both of them must necessarily be laws of works ; unless any one will be so accurate a disputant , as to deny a law to be a law , or works to be works . to remove this objection , contzen , ( who being a jesuit , was very well skill'd in all the arts of shuffling as well as any man , and knew the necessary doubles and turnings when he was hunted ) like a politician in divinity , makes this evasive answer ; that both laws command , and yet the law of faith is not a law of works , though it commands works ; because it hath the aids of grace , by which the works are perform'd . therefore the law of faith is a law of grace , the law of works is without grace . this is strange indeed ; what! the gospel commands , and yet is not a law of works ; that is , the gospel commands , without bidding us to do any thing ; or to do , is not to work , but i know not what without a name . ay , but it is not a law of works , because it contains in it grace , as a supply of succour to enable us to perform them . but this only proves the works of their new gospel to be easier , not that they are none at all . the best which can be made of it amounts to no more than this , that their gospel is a gracious law of works , a law whose exactions are not so hard and cruel as those of the tyrannical egyptians , to require brick without straw , a law whose commands are moderated , and its lesser degrees of duty accommodated to the weakness of our present state ; and therefore it is not all work , bu there is an alloy of a great mixture of grace . this seems to be fairly offer'd to compound the business : but what if the apostle refuseth the composition ? and indeed , in my poor judgment , ( if a man may know his meaning by his words ) it will not be admitted by him ; for he opposeth the gospel , or law of faith , to any law of works whatever , and however named gracious , or rendred attractive by any other amiable titles . but in the close of the dispute , this jesuit contzen joyfully cries out , victory ; and what animated his courage ? really it was only this , that he thought any more of his learned labours in this affair were wholly superseded , by a great many of the protestants owning the same assertion ( which he endeavoured to prove ) of the gospel's being a new law. but what are the trophies of conquest which he shews to this purpose ? only bertius the arminian , who afterward turn'd papist , and was advanc'd by the french king to be professor of history at paris * . i wish that my reverend brother had not offer'd that place in gal. 6. 2. not only on the account of its perfect refusal to serve his design , but because the papists and arminians press it to the same purpose , of proving from it the gospel to be a new law , and christ a new law-giver , and i would not have him to be seen in such company ; the entire words of the verse are these , gal. 6. 2. bear ye one anothers burdens , and so fulfil the law of christ . there needs no more than to read them , to be satisfied that they signify nothing to the intent for which they are introduc'd : for the law of christ doth not import the gospel , but ( as all commentators agree ) only that particular precept of the moral law urg'd by christ , joh. 13. 34. a new commandment i give unto you , that ye love one another : as i have loved you , that ye also love one another . and we may as well prove from hence , that there are eleven commandments , as that the gospel is a new law. the arminian vorstius , and the jesuit estius , the better of the two , infer the same error from this gal. 6. 2. as my learned brother doth ; a from all it is manifest , ( says estius ) that christ is not only given to men as a redeemer , to whom they may trust , ( as the hereticks will have it ) but also as a legislator , whom they may obey . b christ is to be acknowledg'd , ( says vorstius ) not only as a saviour , but also as a law-giver , inasmuch as his chiefest law is love , which as a new law he hath commanded to us in a new manner , and hath confirm'd it by a new example . this is that vorstius who denied the omnipresence of the infinite god , and who advanc'd a wicked opinion , not only to imprison him in heaven , but to bind the immense divinity in chains to his throne there ; and who asserted god to be mutable , and to change his mind and will as often as a fickle inconstant man c . the other place of scripture , isa . 42. 4. cited by my learned brother , is no more effectual to prove his assertion than any of the former : the whole verse is thus , isa . 42. 4. he shall not fail , nor be discouraged , till he have set judgment in the earth : and the isles shall wait for his law. that by his law is meant a declaration of free grace , is apparent from the genuine sense of the hebrew word , which in our english bibles is translated , [ they shall wait for his law ] the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies they shall hope , with earnest desires expect it : and thus piscator , who had an unquestionable skill in that language , renders it . we may then by a necessary consequence conclude , that by law here is meant , a publication of free grace by christ , since the poor sinners of the gentiles could not desire or hope for any other . but without any criticisms on the hebrew language , the foregoing verse of the prophet isaiah , instructs us to a right understanding of the following , isa . 42. 3. a bruised reed shall he not break ; and the smoking flax shall he not quench : he shall bring forth judgment unto truth . now if christ had brought in a new law , with precepts superadded to the old one , this would have been to break the bruis'd soul with repeated strokes in greater strength and fierceness . there is another scripture produc'd by my learned brother to be examin'd , which he urgeth to prove , that the gospel as a new law promiseth blessings to the performers of its precepts , and threatens to punish all those who neglect them ; luke 19. 27. but those mine enemies which would not that i should reign over them , bring hither , and slay them before me . now as i think , who am very willing to be better inform'd , our blessed lord jesus asserts only his right as universal monarch of the world ; which we are so far from denying , that we heartily pray that his kingdom may come in all the shine of its glory , as we are sure it will at the determin'd time. well , but to soften the harsh word law , he adds the more allaying one of grace . but this will not do the business , for a law prescribing works is no covenant of grace , if it be true what the apostle says , rom. 11. 6. and if by grace , then is it no more of works : otherwise grace is no more grace . but if it be of works , then is it no more grace : otherwise work is no more work. therefore his no angry brethren , are in no passion to hear the voice of the law , if the old moral one , as a continuing rule to believers , is meant ; and they are very glad of the joyful sound of grace , they only gaze and admire at the strange prodigy of those two unnaturally join'd together , to compound a covenant of grace . and tho with the greatest rejoicing we most thankfully accept god's new covenant of grace , yet we cannot own a new law of his making , till we hear it more clearly proclaim'd by god himself . i must confess i was a little surpriz'd at what i next read in my reverend brother's learned discourse ; the law of grace we speak of , ( says he ) is both new and old in different respects : it is new in respect of the covenant of works made with adam in his state of innocency a . what! is it a new law of a fresher date , that the old one being useless , god saw it needful to promulgate another , lower'd to lesser degrees of duty , and so suted to the present estate of sinners ? i am confident my learned brother will not assert this , tho it unhappily falls out that his words seem to imply it b . there remains nothing more than to examine his humane authorities ; which i will do , tho there is the greatest uncertainty in the citation of authors to abet an opinion , when men only take care and labour to wrack and torture them to a forced confession of their own sense : for if the words of the holy ghost himself , who deliver'd his meaning most distinctly , and with the greatest exactness , are yet wrested and perverted to contrary purposes , all humane writings are much more liable to be disfigur'd by wrong interpretations . i will yet consider in order the several authorities alledg'd ; and first as to that of justin martyr . any one who distinctly regards the design of that father's writing , will see , that however he makes use of the word law , by which to name the gospel , yet by law he means no more , than a new doctrine or dispensation of grace . for his design is to prove , against a jew who was a great admirer of his own law , and its august ceremonies and worship , that all that solemn pomp was excelled by the plain evangelical doctrine ; that this new discovery of the blessings of grace in the real and solid substance , was infinitely preferable to all the old representations and shadows of those good things : and therefore by this new law , or this new instruction of grace coming , those old rudiments go off as useless to teach us any longer . the gospel as a new doctrine of grace appearing , the old institutions of sacrifices and external rites , civilly are to withdraw , to give place to a superiour and better instructor . to prove this is the design of that father's dialogue against the jew ; and all that can be gather'd from his calling the gospel a new law , is only this , that it is a fuller and clearer revelation of the grace of god in christ , as is evident from what follows a little after those words cited by my learned brother , where justin martyr expresseth his meaning about the gospel's being a new law , c that it is so as it is a new and clearer dispensation of grace : for having cited that place in isa . 55. 3 , 4. expressing the nature of the gospel , and upbraiding the jew for his confidence in old legal performances , in circumcision , in eating unleavened bread , in washing in the laver of water , in the blood of sheep and goats , and the ashes of an heifer ; it is not by these , says he , that sinners are purified , but by the blood of christ , and his death ; who died for that very purpose , as esa himself hath spoketh it . and then he largely recites the six last verses of the 52d chapter , and chap. 53. entire , and the six first verses of the 54th chapter of that prophet ; which contain the most clear and full discovery of the doctrine of grace , as is in all the old testament . so that all which the father intends by the name of a new law given to the gospel , is , that it is a doctrine of grace newly revealed : and in this sense , i am very willing to call it so too . but let us see if cyprian gives his vote for my learned brother . it is true , that he speaks frequently in his 11th epistle of the law of the gospel ; but it is certain , that as he wrote this epistle to complain of , and to rectify the relaxation of discipline in the churches , that those who had fallen into great , and notorious sins , were yet re-admitted into communion before they had given any testimony of their repentance ; so by the law of the gospel he means only that due discipline , which ought to be observed in all the churches of christ a . when cyprian also speaks of a new law which was to be given , he writing against the jews , and proving the abolition of their ceremonial worship , means no more by the new law than what justin martyr did ; that is , a new doctrine , and institution of grace : and this the very words of cyprian , cited by my learned brother , wherein he calls this new law , another administration , and that by it the old intolerable yoke of ligal observances was remov'd , do evidence . the next father , who is forc'd to come in to give witness to this new law , is augustine : but what he says will not at all serve the cause . for in that his discourse of grace and free-will , his design is to prove against the pelagians , that man by the best use of his natural powers , cannot obey the precepts of the moral law ; but that the grace of the gospel is absolutely necessary to strengthen a christian to that obedience which be pays ; tho imperfectly , to the old law as the rule of his actions . and that great light of his age makes the difference between the new and old law to be this that the old law consisted wholly in precepts and commands , and so was a killing letter to the sinner ; but the nature of the gospel is to promise , and give grace : b when it is said , ( says he ) 1 joh. 4. 7. let us love one another ; this is law : when it is said , because love is of god , this is grace . he asserts that there are precepts in the new testament , and none ever had so little understanding as to deny it ; but these precepts do not properly belong to the pure nature of the gospel , but are only repeated and urg'd in it : but it is that grace which promises pardon to the sinner , and that grace which makes the believer holy and obedient , that are the native streams which are deriv'd from this spring . and it is apparent from the words of augustine , cited by my reverend brother , that this father makes the old law to be a doctrine of works , and so a killing letter without grace ; that is , without the gospel , which as a pure doctrine of grace , shews how the law is satisfied by christ , and how the sinner and the ungodly may be justified ; and affords supplies of grace sutable to all the various needs of the believer . the other place cited out of augustine , proves no more than that we are freed from the condemnation of the law by the law of faith , which how it is to be understood of the doctrine of faith , i have before shewn in resouing rom. 3. 27. from its perverted meaning , page 59. of this discourse . salvian's testimony proves no more than that the christian law , or the doctrine of grace , was dishonour'd by some mens abusing it to licentiousness . bradwardine i must confess speaks plainly to my reverend brother's purpose ; but it is no wonder : for tho with incomparable strength , and closeness of reason , he refuted the pelagian heresies , yet he was a papist , and consequently firm to the belief of the roman creed , the principal article of which is merit . he accordingly , tho utterly disclaiming works done by nature , yet asserts works done by grace to be meritorious . to support this assertion , the writers of the church of rome have taken care to lay down another as its main foundation , that the gospel is a new law ; and therefore by obeying of the precepts of it , which are made the conditions , we deservedly ( as they assert ) obtain , by virtue of god's covenant stipulated with us on such terms , the promised rewards . bradwardine accordingly maintains the gospel to be a new law , and that whoever shall keep this christian law , shall receive eternal glory . a so that this man's authority in the present case ( however great and excellent he is in other points ) will not reflect any glory on this hypothesis ; but rather doth disparage it , since it evinceth how near this opinion of the gospel's being a new law , approacheth to popery , tho i cannot entertain a thought , that any of my reverend brethren do designedly make the least advancing step to it . as to the testimony of the leyden professors , they only mean that the gospel in a large and improper sense may be term'd a law , because there are precepts , commands , and threatnings in the books of the new testament . but those worthy professors , when they treat of the gospel in its strict signification , they define it to be only a pure word of grace . for , says polyander , who was one of them ; a the gospel specially taken , and restrain'd to the exhibition of christ , first denotes the history of christ manifested in the flesh , mark 12. secondly , it is us'd for the joyful doctrine and preaching concerning the reconciliation of men who are sinners , with god , by the free remission of their sins obtain'd for them by the expiatory death of christ , indifinitely offer'd to any one , reveal'd to the poor in spirit , and babes ; but singularly apply'd to the believers , for their salvation , and for the manifestation , and eternal glory of the divine mercy in conjunction with justice : 1 cor. 9. 14 , 15. this is in the same disputation cited by my brother . and a little after the same learned polyander renounceth the opinion of the schoolmen and monks , asserting the gospel to be a new law ; and disclaims the arminian and socinian doctrines , which attribute to the gospel as a new law , new precepts that are proper and peculiar to it . whether then these reverend professors ever once thought the gospel , strictly and properly taken , to be a law , let any one judg . it is easy also to judg , that gomarus understands the gospel in its larger acceptation , when he calls it a law in the place cited by my reverend brother ; for when before in the same disputation he defines the gospel , ( and then to be sure he took it in its strict and proper sense ) he makes not the least mention of a law , nor of commands of threatnings b : as i have before given the instance from his own words , page 34. of this discourse . it is wearisome to follow my learned brother through all his citations , and particularly to consider them ; there is no need to do it largely : and tho what he transcribes out of dr. twiss takes up almost three pages , yet a short answer will take off this testimony too , and shew that it is nothing to the purpose . in a word , all that can be concluded from the words of dr. twiss is only this , that god hath appointed a set and stated order in our salvation , according to which he proceeds . as he is not a god of confusion , he saves us regularly , and bestows his blessings in a due series ; so that in a becoming manner one may follow the other : and how the gospel is such a regular order and harmony of blessings , i have shewed before , page 6. of this discourse . and by this way we may soberly and sincerely deal with a poor dying sinner ( to whom my reverend brother a next brings me ) without encouraging his presumption in the general notions which even wicked men have of god's being merciful , and christ's dying for sinners ; or throwing him into the convulsions of despair . if i should tell him just dying , of a new law which must be obey'd by him , before he can entertain any hopes ; that this new law requires obedience from him , and till he hath done it , he must look for nothing but condemnation from its severe sentence : if i tell him that one condition of this law is that he reform the course of a life , of which he is come within a point of the period ; and that unless he live better he cannot be saved , when he hath but a few moments longer to live : he would certainly look very ghastly upon me , and think that i made his mittimus to hell. but if i tell him , that the blessings of the covenant are inseparable , and where god gives one , they are followed with all the other ; that where god confers his favour , he plants grace too , and works faith in the heart of those whom he hath decreed to save : that this faith , if true , is accompanied with love ; and the natural product of that is a sincere resolution to please christ , and obey him ; and if he can lay his hand on his heart , and find these blessings there , he may be assured of his interest in the other , and that believing he is justified by the obedience of christ to the law performed for him . this declaration of the gospel to a startled sinner , who hath not one minute longer to promise to his affrighted spirit , may ( god making it the power of god unto salvation ) revive , and give new life unto-him in the agonies of death . but to amaze him with a discourse of new laws , and commands , and threatnings , would be to stab him to the soul , and to murder him more cruelly than his disease . chap. ix . that this opinion of the gospel's being a new law , too much agrees with the popish and arminian doctrines , proved by several instances out of their authors . since popery and arminianism , under various names , and in pursuit of different ends , make the same stated opposition to the design of the gospel ; every opinion which agrees with their errors , deserves to be suspiciously regarded , and is unworthy of any favourable reception . if it then doth appear that this doctrine of the gospel's being a new law , hath been strongly maintain'd by the romish church in several ages , as that which lays the surest foundation for that dear article of their faith , the merit of works ; and hath all been zealously espoused by the arminians and socinians , as a most effectual engine to overthrow justification by the imputed righteousness of christ : then all who love jesus the redeemer , or are careful of their own salvation by him , will be very wary of giving a welcome entertainment to this new law. that the doctors of the romish church have all along asserted the gospel to be a new law , will be evident from a few instances . petrus lombardus , the master of the sentences , who flourish'd an. dom. 1141. explaining the difference between the old law , and the new law the gospel . a the precepts of them ( says he ) are different as to ceremonials : for as to morals they are the same , but are more fully contain'd in the gospel . alexander alensis who liv'd anno dom. 1230. resolving that question , whether the observance of the old or new law be the most burdensome ? says , b that the precepts of the gospel , simply and absolutely , are more difficult , and of a greater burden than the precepts of the mosaical law. gulielmus altissiodorensis , who flourish'd anno dom. 1240. resolves the same question , with this distinction ; c the difficulty or weight is twofold , one carnal , the other spiritual . as to the carnal burdensomness , the old law was heavier than the gospel ; but as to the spiritual difficulty , the new law is more difficult . albertus magnus , who lived anno dom. 1260. clearing , how tho the letter of the law kills , yet the spirit makes alive . d the spirit ( says he ) is the grace of the spirit , in which the holy ghost is given ; and this is given in the making of the new law , not in that of the old. thomas aquinas , who lived anno dom. 1265. in resolving that question , whether the new law can justify a man ? positively affirms , that e the evangelical law , since it is the grace it self of the holy spirit , doth necessarily justify a man. joannes dunscotus , who flourish'd anno dom. 1300. explaining how the new law is easier to be obey'd than the old one , tho it hath all the moral precepts of that with the superaddition of new ones : f but ( says he ) on the part of the new law , the multitude and efficacy of the aids doth more alleviate the difficulty of its moral precepts . raynerius de pisis , who also flourish'd anno dom. 1300. discourseth largely about this new law , and its excellence and eminent prerogative above the old one : g which new law ( says he ) hath four notable and excellent conditions ; for it is a law of charity , of liberty , facility , and necessity ; and with a tedious prolixness he insists on all those particulars . the cardinal , petrus aureolus , who flourish'd anno dom. 1317. gives eight differences between the new law and the old ; and among the rest assigns this , that h the old law commanded , but afforded no aid , it was intent on the letter which kills ; but the new gives spirit and grace , which quickens . i that the new law frees us from the burdens of the old law , is true , ( says durandus à s. porciano , who liv'd anno dom. 1320. ) both because it imposeth on us fewer burdens , and also lighter , and which belong to the cure of the disease of sin , and to the preservation of spiritual health . k there are two parts of the divine law , both the old and the new , ( says dionysius carthusianus , who lived anno dom. 1450. ) viz. testimonies and precepts ; testimonies concern things to be believ'd , precepts those which are to be done . dominicus soto , who was father confessor to the french king francis i. anno dom. 1535. disputes largely about the new law , or the evangelical law ; and among other things he tells us , that l it is a law proper to christians , when the moral law , written on the hearts of men , belongs to all nations . that this law is the gospel it self . and then determining that question , whether this new evangelical law hath the virtue of justifying a man ? he decides it in these two propositions ; m 1. the evangelical law , if its pure instructions and commands , and substance of its works be considered , doth no more in it self justify than the old law , or the law of nature it self . 2. the evangelical law , if its internal virtue is consider'd , justifies a man. albertus pighius , who lived at the same time , speaking of the cup in the sacrament : n this is the cup , ( says he ) not of that old testament , which was then presently to be disannull'd , but of the new and eternal covenant , of the new law promulgated in a new manner . if we go to the more modern doctors of the church of rome , who liv'd in this present age , we shall find that they all write in the same strain . o but the law , says estius , ( shewing the difference between the two laws ) accompanied with grace , such as the new law is understood to be , doth not only shew what is to be done , but doth administer spirit and virtue , by which what is given in precept may be fulfill'd . suarez , who for strength of mind , and clearness of thought , is the best of all the schoolmen , spends the whole tenth book of his large volume about laws , to explain the nature of this new evangelical law. he at the very first lays down these two assertions . p 1. that christ was not only a redeemer but a true and proper legislator . 2. that the law of christ , or the new law , is a true and most proper preceptive law. and then afterward assoiling that difficulty , how this his new law can justify , since it consists in precepts as well as the old , and so could have no more justifying virtue in it than that : q but to this difficulty ( says he ) there is also a common answer , that grace doth agree to the new law in it self , and as proper to it : but it was not join'd to the old preceding laws from their own force and virtue , and as proper to them , but with respect to the law of grace : and therefore justification is simply attributed to the law of grace , but not to the former laws . — for this reason therefore the spirit of grace is said to be proper to the new law , because this new law was given in which the author of grace was now come , and consummated the redemption of men , and merited grace for all . yes , he himself is the author , both of this law and of grace . i will name one more , the cardinal bellarmine , who as he fiercely oppos'd the doctrine of grace , reviv'd by the first reformers , he earnestly sat himself to assert the gospel to be a new law. and as he knew very well , that he could not maintain the merit of works and justification by them , without this assertion of the gospel's being a new law , he begins his fourth book of justification which is concerning the righteousness of works , with eager endeavours to vindicate this assertion against the protestants . among other things , too long here to relate , he tells us ; that r indeed if we speak of the grace of the new testament , the law is not distinguish'd from the gospel in this , that the law requires works , but the gospel doth not require works : but in that the law teacheth what is to be done , the gospel affords strength to do it . so that according to him , the new law tho requiring works , is yet a law of grace , because accompanied with grace . thus it is evident , that for many past ages down to our own , this opinion of the gospel's being a new law was the constant doctrine of the anti-christian church , and eagerly maintain'd to support the merit of works . the socinians and arminians , as they join'd with the church of rome in denying the imputation of christ's righteousness , so they readily embrac'd this figment of the new law ; under the covert of which , they introduc'd an evangelical righteousness of our own in conformity to it , by which we are to be justified . i shall not be large in prosecuting this business , because my revernd and learned brother , mr. stephen lobb , will do it sufficiently . i will only offer two fair evidences ; the one of socinus himself , the other of episcopius . s tho christ ( saith socinus ) hath his law , and promulgated it in the name of god to the world ; yet is he not call'd simply a law-giver , since his law was nothing else but a complement , and perfection of the mosaical law : nor indeed did he chiefly come into the world for that end , that he might make laws , and be our legislator ; but that he might save us , for which end also he gave to us his law. t the remonstrants confess ( says episcopius ) that they are delighted with that manner of speaking , [ viz. that christ is a certain new law-giver ] not because it savours of this or that author , much less because they borrowed it from socinus ; but because it is the phrase of god , and of scripture , and because it is the heart and marrow of all religion ; and they believe nothing to be more necessary , than that it should be believ'd that christ is the maker of a new law. it is plain then that this assertion of the gospel's being a new law , is a popish , and socinian , and arminian doctrine . what then shall i brand my reverend brother with any of these hated names ? no , i am so far from doing it , that i do not so much as think him to be on the side of any of the three parties , tho he is so liberal in bestowing titles of dishonour upon those who differ from him , as to call them antinomians ; and so by virtue of an hard word , to name them the greatest villains which can live upon earth . i know very well that the papists , together with asserting the gospel to be a law , assert the merit of works ; which is disclaim'd by my brother , and yet is really included in his hypothesis : for what is merit , but when the reward is due to some work done ? and now if the gospel be in that respect a law , that it requires duties as conditions of having a claim to its blessings , and promises them to the performance of those conditions , then to them perform'd , tho of never so little consideration , the blessings must be given not as the fruits of meer grace , but as the results of a just debt . however , tho the opinion is not professedly so rank as popery , and arminianism ; yet in the least nearness to those destructive errors there is danger , and within the very confines dwell plagues and death . the people cannot then with too much zeal , be warned of the hazardous approaches which lead them on to be betray'd into the enemies camp. they understand not the niceties of controversy , and of errors so refin'd that they escape their discerning they are not afraid , and yet all the while the venom works more desperately for being subtiliz'd , and the invisible spirits of it mortally seize their brains , when they startled at the sight of the poison offer'd in its grosser bulk . i hope then my reverend brother , and all others , will pardon me if my love to the truth hath stirr'd me with some just indignation against the opinions , which favour those dangerous errors concerning justification by works , and if i have been moved to represent them in their own exact shape and natural colours . for tho i will not avow these newly advanc'd doctrines to be rank popery , and arminianism ; yet i must say , that they want but little of taking that degree , and that even in this respect they are the more hurtful . for when a gross error is wire-drawn to a slender thred , it is the more mischievous in being not easily discernable , since so it slides insensibly into the minds of the unwary . what tho the merit of good works is disclaim'd ; what tho the socinian and arminian inferences from the gospel's being a new law , are disown'd ; yet would it not be better for the preservation of the truth in its purity , and for the safety of the souls of the people , to forbear such phrases and modes of speech , which by the enemies of the gospel are made use of to very ill purposes ? let all of us be sway'd by the words of a man , whose memory we all love and revere : it is the admirable beza ; who writing against claudius de xaintes , contests with him that the gospel was not a new law , nor ought so to be named ; u i confess ( says he ) that paul makes mention in one place of the law of faith , which he opposeth to the law of works ; but besides that the name of faith added takes away all ambiguity , i say that neither so indeed doth that place favour thee . i read in the same apostle , the law of christ express'd , but meant for the command of mutual love renewed by christ , to which is oppos'd the external , and especially the pharisaical observation of the law. i deny that the perfect law of liberty , which james mentions , belongs to this naming of a new law. but i remember that calvin in one place uses your phrase , but with an interpretation added ; and that too only , that all might understand what he would disprove in you . but do not think that i contend with you about a triffle , tho some of the antient fathers , as augustine ( which yet he did very rarely ) attributed sometimes the name of a law , and indeed of a new , or second law , to the new testament or gospel . that pernicious , and plainly detestable error of your's , by which you take away the chief difference of the law and gospel , makes me to judg that this phrase , viz. [ a new law ] unusual in the scriptures , ought wholly to be thrust out of the church . finis . errata . page 69. line 14. for all read also . notes, typically marginal, from the original text notes for div a41521-e180 a mr. quick's synod . in gall. reform . vol. 2. in the acts of the synod of alanson , chap. xv. pag. 353 , 354. b ibid. chap. 28. pag. 397 to 405. c ibid. chap. 29. pag. 40● to 40● . d ibid. chap. 30. pag. 309 to 321. notes for div a41521-e490 a credita res , captique dolis , lachrymisque coactis , quos neque tydides , nec larissaeus achilles , non anni domuere decem , non mille carinae . virgil. aeneid . l. 2. v. 196. notes for div a41521-e750 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 declam . 18. pag. 483. tom. 1. oper. ed. morelli , paris . 1606. c the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tor , which in the feminine gender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , signifies a fix'd and dispos'd order of things , as esth . 2. 12. and ver. 15. schindler in lex . pentaglot . and cocceius in lexic . heb. remark in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d in addit . ad pagn . lex . heb. in rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 1057. edit . lugd. 1577. a cajetan , lorinus in psal . 1. 2. musculus , piscator , geierus in psal . 1. 2. a in his annot. on psal . 119. 18. a mr. clark's annotat. on psal . 119. 92. a bullinger . homil. 9. in esa . 2. 3. fol. 13. tiguri 1567. b est repetitio ejusdem sententiae , quae passim occurrit . ergo per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil aliud intellexit propheta , quam doctrinam . calvin . comment . in mic. 4. 2. in part. 2. tom. 2. oper . genev. 1617. c talis lex , quae dicitur hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox vi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem doctrinam notat , cum sit à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae in hiphil [ docuit ] significat : ut frivolum sit hinc velle probare evangelium esse novam & perfectiorem à christo in novo testamento latam , cum quidem ex hoc hebraismo evangelium lex vocetur apostolo , rom. 8. 2. sicut & à psalte , psal . 19. 8. sed cum restrictione ; lex vero nunquam evangelium appellatur . tarnov . comment . in mic. 4. 2. pag. 104. rostoch . 1626. e annotat. in mic. 4. 1 , 2. a nam verbum judicandi hebraeis per synecdochen , pro gubernare , vel regere accipitur . calvin . comment . in esa . 3. 2 , 4. pag. 22. tom. 4. oper . genev. 1617. notes for div a41521-e2820 a plato de leg. lib. 12. pag. 957. tom. 2. oper . edit . serrani , 1578. b etymol . magnum , in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot . pag. 159. tom. 4. oper . edit . du val. par. 1639. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sophocles in ajace , pag. 33. edit . h. stephan . 1568. a lex decalogi ligabat me , contra illam nunc habeo aliam legem scilicet gratiae quae non est mihi lex , neque ligat , sed liberat me ; est autem lex contra damnatricem legem ; hanc ligat , ut amplius non possit me ligare . luther . com. plenior in gal. 2. ed. an. 1538. fol. 45. pag. 2. tom. 4. oper . jenae 1611. a pareus in gal. 2. 19. in part . 2. oper . exeget . calvin . in gal. 2. 19. eilhardus lubinus in gal. 2. 19. in tom. 1. exercit. theol. in epistolas . francof . 1612. a nihil tam apertum , quia si per legem potuisset homo justificari , christum non oportuerat mori . sed quia lex dare remissionem peccatorum non poterat , neque secundam mortem detriumphans expoliare captivis , quos tenebat causa peccati , idcirco christus mortuus est , ut ea praestaret , quae lex non poterat , ac per hoc non gratis mortuus est . mors enim ejus justificatio peccatorum . ambros . in gal. 2. pag. 327. in tom. 5. oper . edit . froben . basil . 1538. non debeo illi esse ingratus , qui me tantum dilexit , ut pro me etiam moreretur ; abjecta enim est gratia , si sola non sufficit . comment . in gal. 2. incert . aut. sed antiqui inter opera hieronymi . fol. 216. pag. 2. tom. 9. edit . froben . basil . 1526. b those errors with which crellius the socinian hath corrupted this text , when he asserts the gospel to be a new law , and that to be justified by our faith , as our evangelical obedience to it , is not excluded here by the apostle . this fundamental error of socinianism , is excellently refuted by cocceius , whom i would have transcribed , had the design'd brevity of this discourse permitted it ; i therefore refer the learned reader to that author himself . cocceius in gal. 2. 21. in tom. 4. oper . amstel . 1673. notes for div a41521-e3780 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alexand. strom. lib. 1. pag. 356. op . paris . 1629. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. pag. 250. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euseb . demonstrat . evangel . lib. 1. cap. 4. pag. 8 , 9. edit . paris . 1628. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in psal . 49. tom. 3. oper . ed. front. ducaei paris . 1601. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. origen . philocal . cap. 19. pag. 35. edit . spenceri , cant. 1677. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret. interpret . in esa . 2. pag. 13. tom. 2. oper . ed. sirmondi , paris . 1642. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phot. epist . 50. pag. 104. edit . lond. 1651. notes for div a41521-e4510 a isidor . orig. lib. c. 10. inter autores ling. lat. genev. 1622. pag. 863. & lib. 5. c. 3. pag. 925. & perot . sypontinus . comment . ling. lat. pag. 656 , & 757. edit . ald. 1513. b paulus merula de legib. roman . cap. 1. pag. 1. lugd. b. 1684. & brison . de formul . & solemn . p. r. verbis , lib. 3. pag. 363. edit . fol. paris . 1583. a lex est ratio summa infita in naturâ , quae jubet ea quae facienda sunt , prohibetque contraria . cicero de leg. lib 1. pag. 312. tom. 4. oper . edit . in fol. r. s. 1538. b lex est commune praeceptum , virorum prudentium consultum . papinian , lib. 1. pes . in lib. 1. digest . tit. 3. l. 1. pag. 9. tom. 1. corp. jur. civil . edit . gothofr . in 8 o. lugd. 1589 a codex justinian . lib. 1. tit. 2 , & 3. in tom. 2. jur. civil . edit . gothofred . b et de hoc quoque ad collegas nostros literas dirigamus , ut ubique lex evangelica & traditio dominica-servetur , & ab eo quod christus docuit , & fecit , non recedatur . cyprian . epist . 63. pag. 177. oper . edit . goulartii , genev. 1593. c augustin . retract . lib. 1. cap. 25. fol. 8. pag. 2. tom. 1. oper . & de trinit . lib. 15. fol. 105. pag. 1. tom. 3. oper . edit . paris . 1571. notes for div a41521-e5180 a in iis , qui audiunt evangelium , scilicet quod deus non propter nostra merita , sed propter christum , justificet hos qui credunt , se propter christum in gratiam recipi . conses . fidei exhib . imp. car. v. art. 5. fol. 162. p. 2. in tom. 4. oper . luther . edit . jen. 1611. a ideo promissa dei pertinent ad novum testamentum , imo sunt novum testamentum . lutherus de libert . christian . fol. 388. pag. 1 , & 2. tom. oper . b sleidan . histor . lib. 2. pag. 25. edit . in fol. francof . 1568. c necesse est enim discerni praecepta & remissionem peccatorum , discerni praecepta & promissiones . item promissionem gratuitam à promissionibus quae non sunt gratuitae . melancthon . loc. commun . de evangel . fol. 193. pag. 1 , & 2. tom. 1. oper . wittebergae 1501. a calvin . instit . lib. 2. cap. ● . §. 2. pag. 81. a genev. 1617. b hae qui non viderunt , finxerunt christum alcerum mosem , legis evangelicae latorem , quae defectum mosaicae illius suppleverit . calvin . instit . lib. 2. cap. 8. §. 7. fol. 69. p. 2. ib. c summa enim evangelii , quod est dei potentia ad salutem cuivis credenti , haec est , christum apprehendere ut factum nobis à deo sapientiam , justitiam , sanctificationem , ac redemptionem . beza de haeret. puniend . pag. 99. tom. 1. oper . genevae , 1570. a quum enim evangelium à mose sub figuris legalibus propositum — idcirco sit patefactum mundo , ut in christo per fidem apprehenso gratis justificemur , & sanctificemur , sicut copiose suo loco demonstravimus ; isti è contrario existimant evangelicam doctrinam nihil aliud esse quam legem quandam perfectiorem mosiacâ . beza antithesis papatus , & christianisimi , in confess . ejus , cap. 7. §. 9. pag. 61. ibid. vide etiam ejusdem confessionis cap. 3. §. 23. pag. 19 , 20. b nulla tamen in lege mentio hujus beneficii . pertinet enim hujus voluntatis declaratio ad alterram verbi divini partem , quae evangelium vocatur . beza de aeter . dei praedest . contra seb. castell . pag. 393. tom. 1. oper . ibid. a evangelium ergo ab omnibus ferè definitur ad hunc modum . evangelium est verbum bonum & suave , testimoniumque certissimum divinae erga nos gratiae in christo credentibus exhibita : vel evangeliū est clarissima aererni dei coelitus delata sententia , absolventis omnes credentes ab omnibus peccatis , & id quidem gratis propter christum , promittentisque vitam aeternam . bullinger . sermon . decas . 4. sermo i. fol. 177. pag. 2. tigur . 1577. b evangelium vero , quae est altera pars essentialis sacrae scripturae , est doctrina , sive scriptura , quae annuntiat salutem gratuitam in christo per fidem . — hujus munus est annunciare salutem gratis in christo haberi per solam . fidem , atque ita erigere , & consolari afflictorum conscientias . zanchius miscell . par . 2. pag. 33. in tom. 7. oper . 1613. † dico igitur ego evangelium esse laetam divini , illiusque aeterni , & gratuiti erga nos in dilecto filio christo amoris ( haec est divina electio ) praedicationem . zanchius , ibid. pag. 362. a isagog . christizan pars . 4. cap. 21. pag. 504. edit . in 8 o. genev. 1588. b loci com. ed. a lycero , part . 2. pag. 562. in 8 o. francof . 1599. c praefatio in comment . oecolampadii in minores prophetas , pag. 1. d paraeus de justificat . contra bellarm. lib. 4. cap. 1. pag. 938. & cap. 2. 946 , & 948. e panstrat . cathol . tom. 3. lib. 15. cap. 4. pag. 518. genv. 1626. f loc. theolog. tom. 3. loc. de evangel . cap. 4. pag. 437. & cap. 12. pag. 500 , 501. edit . in 4 o. jenae 1618. g enchirid. relig. reform . pag. 95. tom. 1. oper . lugd. bat. 1647. h explicat . cateches . part . 2. quaest . 19. pag. 99 , 100. in tom. 3. ejus script . theolog. heidelberg . amstel . 1646. & exegesis august . confess . art. 5. pag. 43. a●stel . 1647. i andreas rivetus , in gen. 15. exercitat . 84. pag. 325. tom. 1. oper . roter . 1651. k cum enim evangelium nihil aliud sit , quam enunciatio & declaratio gratiae , misericordiaeque dei , quam suâ morte christus promeritus est , negari non potest illam esse maxime evangelicam doctrinam , quae hoc beneficium laetumque nuntium plenissimè exponit , eamque ob causam in pauli epistolis evangelium copiosissime , & clarissime doceri , & esse paulum optimum evangelistam . whitakerus contra duraeum , lib. 1. pag. 80. tom. 1. oper . genev. 1610. a evangelium autem hoc modo non incommode definiri potest ; doctrina divina , quâ areanum dei foedus , de gratuitâ salute per christum hominibus in peccatum lapsis annamciatur ; & cum electis inchoatur ac conservatur , ad ipsorum salutem , & dei servatoris gloriam . gomarus , disput . 14. thes . 25. pag. 52. tom. 3. oper . amstel . 1644. a multos enim insignes , & perniciosos errores peperit aequivocatio vocabuli legis , non rectè distincta monachi transformarunt doctrinam evangelii in legem . chemnitius loc. com. tom. 2. pag. 4. edit . in 8 o. francof . 1599. b hoc enim vere possumus affirmare , ignorationem differentiae legis , & evangelii , plurimis maximisque erroribus occasionem praebuisse , quibus hodie christiana religio perturbatur : i. e. for we can truly affirm this , that the ignorance of the law and gospel , hath afforded occasion to the most and greatest errors with which the christian religion is at this day disturb'd . beza confessio , cap. 4. §. 23. pag. 19. tom. 1. oper . genev. 1570. a et quae alia lux discussit densissimas tenebras regni pontificii nisi haec praecipuè , quod demonstratum est verum discrimen legis , & evangelii ? chemnitius , ibid. pag. 562. a sic omnes justiciarii existimant christum esse novum quendam legislatorem , & judicant evangelium nihil aliud esse , quam librum , qui contineat novas leges de operibus , ut turcae de suo alcorano somniant ; sed satis legum est in mose . ideo evangelium est praedicatio de christo , quod remittat peccata , donet gratiam , justificet , & salvet peccatores . quod autem praecepta in evangelio reperiuntur , ista non sunt evangelium , sed expositiones legis & appendices evangelii . luther . plenior comment . in galat. 2. 17. fol. 42. pag. 1. in tom. 4. oper . b quia de sion exhibit lex . haec est causa multiplicandae ecclesiae , & regni christi ampliandi , praedicatio scilicet evangelii . promittit enim , hîc novum verbum , nisi enim novam doctrinam significaret , quid opus erat denuo promittere legem , quae tot annis antè lata erat ? et manifestè significat differentiam quod addit , de sion . q. d. prius dedi legem in sinai , nunc aliam dabo in sion monte , quae non erit doctrina operum , sed fidei , non legum , sed gratiae , non accusans sed conferens remissionem peccatorum . luther . enarrat . in esa . 2. fol. 292. pag. 1. tom. 3. oper . a nam quum à lege petenda esset pietatis regula , per synecdochen ejus nomine totam doctrinam dei comprehendere solebant : quemadmodum etiam sub altaris nomine cultum dei. calvin . com. in esa . 2. 3. tom. 4. oper . c nihil enim aliud intelligit per legem quam verbum domini , nec per zijon quam hierusalem ; nec potest de aliâ doctrinâ intelligi quam evangelica . muscul . com. in esa . 2. pag. 71. basil . 1570. d utitur autem legis vocabulo pro judaeorum more , de doctrina loquens , & legem operum dicit eam doctrinam , quae nos operibus justificari tradit . legem vero fidei eam , quae justitiam monstrat in merito christi , qui solâ fide apprehenditur . gualtherus homil. 19. in epist . ad roman . fol. 44. pag. 1. tiguri 1566. a significat ergo novam dei patefactionem , & novam formam legis , & cultus expectandam esse è zijone , patefacto nimirum christo , & abrogatis ceremoniis . sed cum dicat legem egressuram è zijone , queritur an hoc & similibus locis stabiliatur opinio papistarum , qui volunt christum venisse , ut esset novus legislator , qui legem meliorem & persectiorem proferret , quàm olim lata erat per mosem , ut secundum cum legem homines deinceps viventes , hâc obedientiâ placerent deo , & consequerentur vitam aeternam ? facilis est responsio ex phrasi usitatissimâ in scripturâ , quâ nomine legis tota doctrina intelligitur . — fugienda est igitur opinio monastica tanquam pestis , & eversio totius christianismi , & obscuratio officii & beneficiorum christi , non differens ab ethnicorum , judaeorum , turcarum , & aliarum sectarum opinionibus de justificatione coram deo. vrsinus comment . in esa . 2. pag. 63. tom. 2. oper . neustad . 1589. b est & illa significatio generalis , quando sub nomine legis intelligitur universa doctrina divinitus patefacta , ut psal . 19. v. 8 , 9. & 119. ubi lex dicitur consolari , & aedificare corda . ita de evangelio loquitur esaias , cap. 2. v. 3. de sion exibit lex . rom. 8. 2. lex spiritus vitae ; rom. 3. 27. lex fidei ; gal. 2. 19. ego per legem legi mortuus sum . est autem hebraica phrasis , in quâ lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instituendo , & docendo nomen habet . chemnitius loci com. tom. 2. pag. 5. edit . in 8 o. francof . 1599. a unde jam sequitur istam exclusionem factam esse per legem fidei , quae hîc denotat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinam fidei , prout sub novo testamento docetur , sine obligatione ad ulla opera tanquam causam justificationis , uti futura fuissent opera legis moralis perfectè , & constanter praestita ab adamo , vel tanquam necessarium justificationis praerequisitum . wittichius investigat . epist . ad roman . pag. 150. lugd. bat. 1685. notes for div a41521-e8020 a epistola arminii ad utenbogardum in epistolis praestant . viror . epist . 70. pag. 131 , 132. edit . 2. amstel . 1684. a mr. lorimer ' s apology , chap. 2. sect. 1. pag. 22. notes for div a41521-e9010 * legis quidem nomen impropriè fidei tribuitur . calvin . in rom. 3. 27. pag. 49. part . 3. tom. 5. edit . genev. 1617. † per quam legem ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id est , quâ doctrinâ beza in rom. 3. 27. a aquinas lect. 4. in rom. 3 pag. 30. antverp . 1620. b cajetan . in rom. 3. 27. in tom. 5. comment . in script . lugd. 1639. c arias montanus , in rom. 3. 27. in suâ elucidat . epist . apost . edit . plant. antverp . 1588. d ambros . catharin . in rom. 3. 27. 28. in ejus comment . in epist . paul. pag. 38. paris . 1566. e cornelius mussas , comment . in rom. 3. pag. 184 , 185 , 186. venet. 1588. f benedict . justin . in rom. 3. 27. in tom. 1. explant . in epist . paul. lugd. 1612. g cor. a lapide , in rom. 3. 27 , 28. h estius , in rom. 3. 27. i adamus contzen . comment . in rom. 3. 17. quaest . 2. pag. 175 , 176. col. agrip. 1629. * rivet . in cap. 15. genes . exercitat . 84. pag. 321. tom. 1. oper . roterod. 1651. alessandro zilioli , histor . memorab . de nostri tempi , part . 2. lib. 2. pag. 46. bologn . 1645. a ex quibus omnibus etiam patet , christum non solum ut redemptorem hominibus datum esse ; cui fidant , ut volunt haeretici ; sed etiam ut legislatorem cui obediant . estius in gal. 6. 2. b christus non modo servator , rerum etiam legislator agnoscendus est , quippe cujus summa lex est charitas , quam veluti novam legem , novo modo nobis imperavit , novoque exemplo confirmavit . verstius in gal. 6. 2. pag. 273. comment . in epist . apost . amstelod . 1631. c vorstius de deo disp . 3. pag. 19. & notae in disp . 3. pag. 215 ad 217. steinfurt . 1610. ibid. disp . 6. pag. 64. & notae in disp . 6. pag. 365 , 366. et apologet. exeg . cap. 11. pag. 46 , 47 , &c. lugd. bat. 1611. a mr. lorimer 's apology , chap. 2. sect. 1. pag. 22. b ibid. pag. 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . just . mart. dial. cum tryph. pag. 229. oper . edit . paris . 1636. a goulartii notae in cyprian . epist . 11. pag. 33. oper . cyprian . edit . goulartii , genev. 1593. b cum dicitur diligamus invicem , lex est ; cum dicitur quia dilectio ex deo est . gratia est . augustin . de gratia & libero arbitrio , cap. 18. fol. 284. pag. 2. tom. 7. oper . paris . 1571. a mr. lorimer 's apology , pag. 26. a vox evangelium speciatim sumpta , atque ad christi exhibitionem restricta , primò historiam denotat de christo in carne manifestato , ut marc. 12. secundò pro laetâ usurpatur doctrinâ ac praedicatione de hominum peccatorum reconciliatione cum deo per gratuitam peccatorum remissionem morte christi expiatoriâ ipsis partam , quibuslibet indefinitè oblatam , pauperibus spiritu atque infantibus revelatam , credentibus vero singulatiter applicatam ad horum salutem , & misericordiae divinae cum justitiâ conjunctae patefactionem , laudem sempiternam . 1 cor. 9. 14. 15. & seq . synops . pur . doctr. disp . 22. thes . 5 , 6. pag. 267 , 268. ludg. bat. 1625. ibid. thes . 36 , 37. pag. 272. b gomar . disput . 15. thes . 25. pag. 52. tom. 8. 3. oper . amstel . 1644. a apology , pag. 32 , 33. notes for div a41521-e10880 a praecepta etiam diversa quantum ad ceremonialia : nam quantum ad moralia sunt eadem , sed plenius in evangelio continentur . petrus lombard . lib. 3. sentent . dist . 4. pag. 681. edit . in 8 o. mogunt . 1632. b tametsi evangelii praecepta simpliciter difficiliora sint , majorisque oneris praeceptis mosaicae legis , &c. alex. alens . sum. theol. par . 3. quaest . 28. memb. 4. art. 1. pag. 193. col. agr. 1622. c duplex est difficultas five gravitas , una carnalis , alia spiritualis : quantum ad carnalem gravitatem gravior erat lex vetus quam evangelium , sed quantum ad difficultatem spiritualem lex nova difficilior . guil. altissiod . sum. in sentent . lib. 4. fol. 243. pag. 2 paris . 1500. d spiritus est gratia spiritus , in quâ datur spiritus sanctus : & haec datur in legislatione novâ , non veteri . albert. magn. com. in lib. 3. sentent . dist . 4. art. 4. pag. 419. tom. 15. oper . ed à jammy , lugd. 1651. e lex evangelica , cum sit ipsa spiritus sancti gratia , necessariò hominem justificat . aquin. sum. prim . secund . qu. 106. art. 2. pag. 199. col. agr. 1622. f ex parte autem legis novae plus alleviat multitudo , & efficacia auxiliorum , &c. scotus in lib. 3. sentent . dist . 40. g quae quidem lex nova quatuor notabiles & excellentes conditiones habet . est enim lex charitatis , libertatis , facilitatis , necessitatis . rayner . de pisis pantheol . tom. 2. cap. 109. de lege pag. 116. edit . in 4 o. brixiae , 1580. h antiqua ( viz. lex ) imperabat , sed auxilium non praebebat , attendebat literam , quae occidit : nova spiritum , & gratiam , quae vivificat . aureolus in lib. 3. sentent . dist . 40. quaest . ult . pag. 451. tom. 2. romae , 1605. i quod lex nova liberat ab oneribus veteris legis verum est , tum quia imponit onera pauciora , tum etiam leviora , & quae pertinent ad curationem morbi peccati , & ad conservationem sanitatis spiritualis . durand . in sent. lib. 4. dist . 1. qu. 2. pag. 646. lugd. 1587. k duae namque sunt partes legis divinae tam vetustae , quam novae , videlicet testimonia , & praecepta . testimonia pertinent ad credenda , praecepta ad operanda . dionys . carthus . in lib. 3. sentent . dist . 40. qu. 2. pag. 330. venet. 1584. l lex evangelica christianorum est propria , lex vero invita universis communiter intionibus pater . — lex haec ipsissimum est evangelium . domin . soto de justic . & jure , lib. 2. quaest . 7. art. 1. fol. 61. pag. 1. lugd. 1582. m prime conclusio est : lex evangelica , si pura documenta & mandata , atque opetum substantiam consideres , non magis per se justificat , quam vetus , vel lex ipsa naturae . — secunda conclusio : lex evangelica , si internam ejus virtutem mediteris , hominem justificat . id. ibid. quaest . 7. art. 2. fol. 61. pag. 2. n non veteris illius , & tunc continuò evacuandi , sed novi & aeterai testamenti , novae legis , novo more promulgatae . alb. pighius , de hierarch ecclesiast . lib. 1. cap. 2. fol. 7. pag. 1. col. agr. 1558. o lex autem gratiâ comitata , cujusmodi intelligitur lex nova , non tantum quid sit agendum , ostendit , verum etiam spiritum & virtutem subministrat , quâ quod praecipitur , impleatur . estius , in lib. 3. sentent . dist . 40. §. 4. pag. 159. tom. 1. duac . 1616. p dicendum verò primò est christum dominum non solum suisse redemptorem , sed etiam fuisse verum , & proprium legis latorem . — dico secundo lex christi seu lex nova , est vera ac propriissima lex praeceptiva . suarez . de legibus , lib. 10. cap. 2. pag. 696 , 697. mogunt . 1619. q ad diffitultatem est responsio communis ; gratiam convenire legi novae quasi per se , & ex propris ; antiquioribus vero legibus non ex vi illarum , seu per se fuisse conjunctam , sed per respectum ad legem gratiae . et ideo legi gratiae simpliciter tribui justificationem non verò superioribus legibus . — ob hanc ergo rationem spiritus gratiae dicitur esse proprius legis novae quia data est eo tempore , in quo jam author gratiae advenit , & redemptionem hominum consummavit , gratiamque omnibus meruit . imo idem ipse est author hujus regis , & gratiae . idem . ibid. cap. 5. pag. 712. r et quidem si loquamur de gratiâ novi testamenti , non distinguitur lex ab evangelio : quod lex requirat opera , evangelium non requirat opera ; sed quod lex doceat quid sit faciendum , evangelium praebeat vires ad faciendum . bellarm. de justif . lib. 4. cap. 2. pag. 1011. in tom. 4. controv. colon. agrip. 1619. s quamvis christus suam legem habeat , eumque dei nomine mundo tulerit , non tamen simpliciter legislator dicitur , cum ejus lex nihil aliud fuerit quam complementum ac perfectio mosaicae legis ; nec sanè ob id praecipuè in mundum venit , ut legem ferret , nosterve legislator esset , sed ut nos servaret , in quem etiam finem nobis suam legem dedit . socin . ad artic. cuteni , thes . 10. pag. 454. tom . 2. oper . 1656. t fatentur remonstrantes delectari se istâ loquendi ratione , [ viz. quod christus sit novus quidam legislator ] non quia hunc aut illum autorem sapit , nedum quia eam à socino mutuati , sed quia dei & scripturae phrasis , & quia religionis totius corculum , ac medulla est . nihil aeque necessarium esse credunt , quam ut credatur novae legis latorem esse . episcopius , apolog. remonstrant . cap. 24. pag. 237. part . 2. tom . 1. oper . rot. 1665. u paulum fateor uno loco legis fidei meminisse , quam opponat legi operum ; sed praeterquam quod additum fidei nomen omnem amphiboliam tollit , dico ne sic quidem illum locum tibi patrocinari . lego apud eundem legem christi , sed pro mutuae dilectionis mandato à christo renovato ; cui opponitur externa legis observatio , ac praesertim pharisaica . legem perfectam libertatis ( cujus meminit jacobus ) nego ad istam novae legis appellationem pertinere . calvinum autem uti memini uno loco vestrâ illâ formulâ , sed additâ interpretatione , & idcirco tantum , ut quid in vobis redargueret , omnes intelligerent : ne me vero existimes de nihilo contendere , quum veteres nonnulli , veluti augustinus ( quod tamen rarissimè fecit ) legis , & quidem novae , seu secundae , nomen aliquando novo foederi , sive evangelio tribuerit , facit exitialis ille & plane detestabilis error vester , quo legis & evangelii praecipuum discrimen tollitis , ut hanc formulam scripturis inusitatam prorsus ex ecclesiâ exturbandam existimem . bezae apolog. 2. ad cl. de . xaintes respons . pag. 364. tom . 2. oper . genevae 1573. a short treatise of the great worth and best kind of nobility wherein, that of nature is highly commended, that of grace is justly preferred; the one from humane experience, the other upon divine evidence. / by henry whiston, rector of balcomb in sussex. whiston, henry. 1661 approx. 291 kb of xml-encoded text transcribed from 93 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a65659 wing w1680 estc r204022 99863753 99863753 115967 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. a65659) transcribed from: (early english books online ; image set 115967) images scanned from microfilm: (thomason tracts ; 244:e2262[1]) a short treatise of the great worth and best kind of nobility wherein, that of nature is highly commended, that of grace is justly preferred; the one from humane experience, the other upon divine evidence. / by henry whiston, rector of balcomb in sussex. whiston, henry. pearson, john, 1613-1686. [24], 157, [3] p. printed by e. cotes for william palmer at the palm-tree in fleetstreet, london : m.dc.lxi. [1661] the first leaf bears a note "to the author" signed: john pearson. running title reads: the great worth, and best kinde of nobility. with two final advertisement leaves. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life -early works to 1800. christian life -early works to 1800. grace (theology) -early works to 1800. good works (theology) -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-07 spi global keyed and coded from proquest page images 2002-07 olivia bottum sampled and proofread 2002-07 olivia bottum text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion a short treatise of the great worth and best kind of nobility . wherein , that of nature is highly commended , that of grace is justly preferred ; the one from humane experience , the other upon divine evidence . by henry whiston , rector of balcomb in sussex . eurip. hecub . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ambros. lib. de noah & arc . c. 4. familiae hominum splendore generis nobilitantur , animarum autem clarificatur gratia splendore virtutis . london : printed by e. cotes for william palmer at the palm-tree in fleetstreet . m. dc . lxi . to the author . having perused your book of , the great worth , and the best kind of nobility ; i desire you would speedily present it to the publique view : for as i find it in it self methodical , perspicuous , and ingenious ; so for these times i judge is very useful : and therefore delay not the publication , if you value the opinion of your faithful friend , iohn pearson . to the right worthy sir william haward of tandridge in the county of surrey , knight : gentleman in ordinary of his majesties honorable privy chamber . right worthy sir , this little treatise speaks somewhat of the great worth and best kinde of nobility ; and as the romans had a double (a) altar amongst them , one for the chastity of the patricians , another for the chastity of the plebeians : so this sets up one altar to the nobility , and honour of the peers and ancient gentry of the nation ; another to virtue and piety , (b) the best kinde of nobility ; and which we shall take leave to call , the nobility of the people or communalty . not that we look upon nobles and gentlemen as strangers to vertue , and aliens to piety , to which they sacrifice dayly , and which shine forth in them more then in any else illustriously ; but that vertue and piety advance the latter to that honour , in which they have no part nor interest naturally . now as our intention is in general to mind the one , that they perfect what they have by nature ; and to perswade the other , to gain what from their birth they have not , by vertue : and as our desire is in special to contribute something to the seasoning of noble youth with vertue and piety , who are ( as (c) he said ) so born , that their good or evil example makes much for the good or hurt of their countrey : so the dedication of all is devolved upon you , not upon a single account , but upon several and different considerations . (d) the divine powers are brought in still by the prince of poets , chusing fit instruments for the designes they take in hand , sutable agents for several actions : and there is such a sutableness betwixt the subject of this treatise , and your self : that as (f) some writers are noted to propose such authors for their imitation ; and (g) some women are said to set the fairest pictures before them for their better conception : so we may seem , in drawing up this piece , to have had our eye upon you ; but that the picture fals much short of the pattern . this is certain , there is not a vertue named in this treatise , as belonging to gentlemen , but is singularly eminent in you . for matter of learning , new and old , you may be styled much better then (g) he of whom it was first spoken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secretary and interpreter to the muses , their ambassador or nuntio , to communicate their secrets far and near to their disciples . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sweet cup of pleasant and delightful discourses ; so i take leave to interpret it . neither doth the book disable you as some , but fit you for business . (h) when you look off from that , wisdom doth not look off from you , (i) but guides you with her eye , that you may (k) guide your affairs with discretion . that may be truly said of you , in your station , which was long since spoken of pericles in his generation , (l) you know what belongs to your place , and can deliver your self accordingly ; without troubling , as he did greece , or as others of late , either country or county . and if weightier business were imposed , there would not be wanting in you , either (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a politick capacity ; or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rhetorical faculty , to manage them . for matter of religion ; (n) learning and piety , science and conscience are so tempered , that they give to each other lustre and beauty . for humility and courtesie ( which are to every vertue in the soul , what beauty is to health and soundness in the body ; to wit , an ornament and grace to them all ) ; (o) they , as beautiful and fragrant flowers , are so resplendent in you , that they attract the eyes , and hearts of all after you , and make not onely your society , but very name also pleasant and pretious to the memory . what should we speak of other things ? we have called out , in this treatise , some few vertues to insist on ; but you have stored your self with the choysest in every kinde . that not this , or that , but all discover themselves in you in general . so that look what (p) schollars and gentlemen , are to others , that you are unto them , even an oracle , as it were , and ornament unto , both. and (q) whereas many go onely to receive honour and maintenance from the prince ; you carry that to the court , wherewith you are able to do service and honour to your prince , when he shall be pleased to imploy you . (r) we scorn wittingly to stein our credit , or paper , with lies ; or to render your parts suspicious by fabulous reports . (s) per unius or is officium , non unius pectoris profunditur secretum . one pen writes , but every true heart that knows you will give consent , and every ingenuous tongue a testimony to the same truth . this , sir , is the principal cause of our fastening this treatise upon you , that we might present our reader with a fair president , and give him not only dead , but ( as one speaks in another case ) (t) living counsel . again , if it were possible for any honour to accrew unto any by such a worthless piece , we know none deserves it better then your self . the high esteem which you bear to our profession may call for it . (u) you love ( as they said of the centurion ) our nation ; and whereas many are ashamed of our coat and company , you seem rather to chuse our society ; (x) like iupiter and the rest of the gods in the poet , who when they mean to feast go to sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sit down with the blameless , though black , aethiopians , as guests . your special favour to us might challenge it . when we were meer strangers to you● person , though not to your vertues , you offered to commend us to the patronage and protection of a great peer of the realm , a personage of singular worth and honour , son of a martyr ( who resisted unto death for his soveraign then alive , and on (y) whose tomb that may much more deservedly be engraven , then it was upon an old romans statute , pietatis immobilis erga principem ) and himself also of like eminent piety to king and countrey , learning and religion . a favour that could not but have pleased any , and would have been refused by few . (z) indeed the person commended is easily most an end perswaded to forsake him that commends and betroth himself for his interests sake to his service to whom he is commended . (a) but as that princess told her husband ( when he asked her whether cyrus did not seem to be a gallant prince , who treated them both whom he had taken captive , so nobly ) that she did not so much as minde or look upon him ; but her minde and her eyes were upon him ( meaning the prince her husband ) who offered with his life to purchase her liberty . so , sir , let me tell you , we cannot but ( adoratis tamen à longè adorandis ) respect him who did so much respect our advantage and advancement . we have told you , or rather the world , the reasons of of this our dedication . now as we gladly hear you talk in private , so we can as willingly talk of you in publique . (b) the eye is not easily taken off from pleasant objects , nor the tongue from pleasing subjects . but we must make an end , otherwise criticks will tell us that we exceed the limits of an epistle . (c) yet shortness is no more of the essence of an epistle , then it is of a man. (d) it is not the number of lines , but the occasion and businesse , that puts limits to a letter . we have more cause to suspect other objections ; but as little cause , we think , to be troubled with them . some will censure us for writing so preacher-like : we acknowledge it here a fault , but such as we are in (e) love with , and are content the same scoff should passe upon us , which the oratour put upon aristoxenus , for defining the soul to be a harmony , (f) hic ab artificio suo non recessit , this man departed not from his art. others may look upon the multiplicity of quotations , as matter of affection ; but the piece ( as we have mentioned ) was written chiefly for the use of young gentlemen . and , as the title perhaps may somewhat allure them who are such , usually , as stand much on their birth : so we set on , as they commonly on their garments , the more dressing ; desiring to make it as acceptable to them , as they themselves to others ; a thing ridiculous in the pulpit , but not altogether improper for such things as come from the presse . a third sort may think us too satyrical in some passages ; but we have (g) so writ , that none can conceit ill of us , that can rationally entertain a good conceit of themselves . if any be offended for himself or others , that this or that vice is touched : (h) let him plead ( if he list ) for baal ; and sacrifice still , if he think it can stand with his credit and safety , to his vitious humour . we cannot commend that which the scripture condemns , (i) a dumb dog ; nor him that barks without cause . nor do we think that appellation given to ministers , because they should be alwayes (k) brawling ; but we hope ( as he said ) to live and die (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commending what is commendable , and not afraid to cast a reproof , as salt upon unsavory persons . right worthy sir , we have now done our business , and shall take our leave ; but ( as the manner is at parting ) not without a prayer or good wish . and that shall be , what we conceive is , the highest happiness which a courtier can desire , that you may stand in favour , and with honour in the presence of your prince here ; and may enjoy the beatifical vision of your god hereafter : so he heartily wisheth , who shall alwayes be yours , as he is much obliged to be , in all service , henry whiston . curteous reader , that which the poet looks upon as a sign of a coy and squeamish stomach , let me beg as a favour of thee , which is , that in the first place spectares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that before thou takest notice of mine , thou wouldest correct the printers error in page 44. in the section of magnanimity , where receiving some few words to insert immediately after the great machabee , in memory of that invincible spirit , which dyed for his late majesty , he hath unluckily thrust it under the letter ( y ) into the margent . and if thou shalt supply my short expressions , to which the former precedents tyed me with such a just estimation as that worthy personage , and his right noble family deserves , i shall look upon the mistake as a happy error , and say of the hand that committed it , as the poet did of his that erred in a higher design : si non errâsset , fecerat illa minus . errata . in the epist. dedic . pag. 5. lin . 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. l. 2. marg . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 8. l. 2. m. r. promereantur , p. 10. l. 20. r. statue . in the book , p. 2. l. 2. m. r. joh. 6.45 p 3. l. 17. m. r. sacer , p. 5. l. 2. m. r. psal. 45.2 . p. 11. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 15. l. 11. m. r. aret p. 16. l. 6. m. r. areop . ibid. l. 19. m. r. chon p. 18. l. 11. m. r. orientis , p. 20. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 21. l. 3. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 22. l. 1. m r. deut. 34. 10. p. 33. l. 9 m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 36. l. 5. r. plebeian p. 37. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 38. l. penul . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 39. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 44. l. 5. r. threaten . ibid. l. 9. m. r. liv. p. 48. l. 1. 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a comma between , ibid. l. 12 , 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l penult . ibid. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 49. l. 16. m. r. nutu atu , p. 50. l. 11. m. r. laphdion , p. 51. l. 24. r. worst , ibib . l. 12. m. r. jubebat . p. 55. l. 32. m. r. maliciae , p. 60. l. 14. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 62. l. 1. r. saleuci , p. 63. l. 7. r. naturâ p. 69. l. 13. m. r. adjutus , p. 71. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 11 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 74. l. 13. r. the , p. 75. l. 1. r. that , ibib . l. 12 , 13 , 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aud . p. 78. l. 8. r. give , p. 80. l. 5. r. mare , ibid. l. 16. r. a light . p. 90. l. 18. r. stageplayers . p. 93. l. 13. r. irreligious , ibid. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 94. l. 24. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 96. l. 22. m. r. nabuth , p. 79. l. 4. r. obscurity . p. 99. l. 2. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p 100. l. 9. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 11. r. vim . p. 102. l. 1. r. meer . p. 107. l. 12. m. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 112. l. 11. m. r. rom. p. 113. l. 5. m. r. mic. p. 114. l. 3. m r. mal. 1. 10. p. 117. l. 21. r. ipsis , p. 120. l. 11. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 127. l. 8. m.r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 139. l. 9. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. l. 16. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — p. 130. l. 14. r. others , ibid. 7. m. after factus adde è teriâ , p. 132. l 4. m. r. jam. 2. 5. p. 133. l. 1. m. r. mal. p. 134. l. blot out such . p. 138. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the great worth , and best kinde of nobility . act. xvii . 11. these were more noble then those in thessalonica — it is an old maxim , (a) whatsoever is received , is received according to the model , capacity or disposition of the receiver . this the present text , and this common experience doth sufficiently confirm . neither did the apostles , nor have their successors found entertainment according to the worth of their doctrine , but according to the temper and disposition of their auditors . the one of old , the other at present finde some (b) fitted for the kingdom of god , (c) taught of god , and (d) disposed for eternal life , who (e) with an honest and good heart hear the word , keep it and bring forth fruit with patience ; others they finde as profane as the high-way , as hard-hearted as rocks , as intractable as thornes , (f) unreasonable absurd persons , which sometimes scoff as they , (g) what will this babler say ? sometimes mock and make themselves merry as they , (h) these are full of new wine ; sometimes grow mad , as mad (i) as tabred tigres , (k) as they who cryed out against st. paul , and cast off their clothes , and threw dust in the air , and are ready to do outrage , or offer some abuse to them while they speak . (l) an historian relates , how constantius the emperour making a speech to a mixt multitude of barbarous people , one of the many , because he could not hear him , went aside , and filled his shoes with dung , and drawing near to him flung it in his face . and what other usage can ministers expect , when they deal with rude people , but to have all manner of filth , and dung cast in their faces ? and such requital ( (m) saith the historian ) they deserve who will play the philosopher or orator before clowns . true it is , that as some slight learning , and learned men too much , so constantius doted so much upon it , and them ; that more nicely then wisely (n) he would chuse none into his counsel , but such as could write both prose and verse ; for which (o) he that as vainly lookt upon himself as a grand signior , a master and tutor to all mankind , doth not unjustly censure him . yet we do not count it such a fault to use both philosophy and oratory to the rudest in a plain , popular , and intelligible way ; and that historian also who was so much in love with antiquity , that (p) he changed his christian name petrus into pomponius upon that account , needed not to have looked far for precedents in that kinde , unless he would have us think that neither xenophon amongst the greeks , nor caesar amongst the romans did ever make use of philosophy and rhetorick in their speeches to their soldiers , or else that there were no rusticks but all were philosophers and orators in their armies . whence arose those stories (q) of amphion , and (r) orpheus drawing woods , stones , tigres , lions and all sorts of beasts after them , and their building towns by their musick , but that they used it to all sorts of people , and none so savage but some of them were civilized by the power of their rhetorique ? (s) hercules also is fabled going about , and conquering all with his club , wherewith he beat down all before him ; we will not say , that he carryed his club in his mouth ; but this we will say , that rhetorical speech , sweet , pleasant , curteous language will , if not knock a man down , yet make a man stoop , yield and conquer him as soon as the roughest club. and he that went about conquering with his club , had his bow also and quiver full of arrows , and was pictured , or faigned at least to be pictured , amongst the galls , drawing all men unto him by the ears , with chains that were fastened to his tongue . and wherefore this ? but to shew that he got the conquest of men , not so much by force , as by eloquence ; and that the arrows which he shot , and which pierced so deep into the sides of his enemies , were his sharp and subtle speeches . but though rhetorique and eloquence , may and hath been used succesfully to all sorts of men , yet it never was , nor will be succesful in all . there are some metals that are not malleable , some rocks that cannot be broken , some beasts that cannot be tamed , (t) some deaf adders that cannot be charmed , let the charmer charme never so wisely . so that the effect still is in general according to the affection of the hearer , except god by his almighty power do break in and subdue all before him . this we know , there was an extraordinary grace in the very speech of our saviour , (u) grace ( saith the psalmist ) is poured out into thy lips , and (x) he taught as one that had authority , and not as the scribes and pharisees . and they that were sent to take him , were so taken with his speech that they forgat their arrant , and thought they had excuse enough , because (y) never man spake ( they said ) as he spake . yet this grace of his could not work an impression upon all , but had various effects according to the variety of persons that he spake unto . (z) some said , he was a good man. (a) others said , nay , but he deceives the people . many said , he hath a devil and is mad , why hear ye him ? others said , these are not the words of him that hath a devil . yea , which is a thing to be wondred at , (b) some wondred at the gracious words which proceeded out of his mouth ; and yet would in a rage have rid the world of him at once , by casting him down headlong from the brow of the hill whereon their city stood . so st. paul , though his bodily presence were weak , and his speech in some respects ( (c) as it is noted , and himself confesses ) rude , yet was he not rude in knowledge , nor wanting in rhetorique . when (d) barnabas as the more proper person perhaps carryed away the name of iupiter , yet he as the best spokesman was termed mercurius . and his writings shew him to be a great mercurialist indeed , a prime artist ( (e) as he speaks of cicero ) in dealing with mens affections , and a singular (f) crafts-master in managing his disputations . and yet this great artist , this singular craftsmaster , this mercurius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could not alwayes prevail , except it were with amphion to draw stones after him , (g) once i was stoned ; or with orpheus , the trees , (g) thrice was i beaten with rods ; or brute beasts as at ephesus , (h) after the manner of men i fought with beasts at ephesus . true it is , that the miraculous power of god went along with him , and brake open the doors of mens hearts , and made some way for the word to enter wheresoever he came , but otherwise his entertainment was according to the disposition of the people amongst which he came . (i) at lystra he was welnigh stoned to death by the heathen . indeed at first seeing him cure a lame man , they would have sacrificed to him and barnabas as gods , and could scarse be restrained , but afterward upon the instigation of the iews , they had almost sacrificed them to their own malice . (k) at antioch the vulgus of the iews stir up the devont women and chief men ( who usually stir not in such cases unless stirred by some calumniations ) against him and barnabas . (l) at philippi the magistrate being in like sort incensed by the people , he is whipt , imprisoned , stockt together with silas . (m) at thessalonica he is greatly endangered by certain leud fellows of the baser sort who sought his life . (n) at ephesus demetrius with his fellow craftsmen , brethren in iniquity , raise the city against him , where he met with those beasts he spake off . (o) at hierusalem he had certainly dyed had not lysias the chief captain rescued him , and set him afterward out of the reach of those who had bound themselves by oath not to eat or drink till they had slain him . if he found at any time any better welcome , it was among the better sort . (p) sergius a prudent man desires to hear the word from his mouth . (q) at corinth crispus the chief ruler of the synagogue is converted by him , and when the iews , his constant enemies , laid it before gallio the proconsul against him , he drove them from the judgement seat , and would not admit their (r) bill of complaint . when the beasts of the people came upon him at ephesus , yet the (s) chief of asia were his friends , and stood for him ; and the town-clerk , or recorder rather , a man of (t) no mean office , speaks in the justification of him and his companions . lysias the chief captain of the roman bands secures him ( as we have said ) from open outrage and secret conspiracy . (u) publius the chief man of melita , entertains him three dayes with all curtesie , and curing the father of publius and others , he is honoured there with many honours , and laded with all things necessary for his voyage to rome ; and though he met with (x) a base and wicked sort of people at thessalonica , such as your catchpoles that wait upon courts , who could they have caught him would have made him away , yet at beroea he met with men of a right noble disposition , who entertained him and silas with that respect which was due unto their place , receiving the word with all readiness of mind , and searching the scriptures whether the things they preached were so or not ; and accordingly the spirit of god takes notice of their carriage , and writes down their commendation to all posterity , not without a sharpe reflexion upon those of thessalonica . these men ( to wit , the beroeans ) were more noble then those of thessalonica . we have been too long in our preface , yet the (y) masters of rhetorique do not prescribe any certain limits , but leave the same liberty therein as they do (y) to a commander to make the front of his battail as narrow , broad and deep as he please . and to have large portals or gate-houses with many lodgings in them , is not unusual for noble and gentlemens houses . in the words , there is a commendation given to the beroeans , and a special thing commended in them , which is their nobility . the men of beroea were more noble — now in that the spirit of god is pleased to bestow a commendation upon the men of beroea , we may observe ; that whatsoever is commendable in any , may have its commendation . so many prophets ( said (z) one of the ancients ) so many testimonies of gods divine praescience : so may we say here , so many good men as are mentioned in sacred scripture , so many evidences of this truth . their goodness some way or other is commended still unto us . and as any of them have been eminent in any grace , so there is an eminent mark set upon them in reference to that . noah is reported singular for his godliness amongst the world of ungodly . abraham , as father of the faithful , for his faith. ioseph as a special pattern of chastity , moses of meekness , daniel of temperance , iob of patience , nathaniel of singleness of heart . there were grosse errours , foul misdemeanours amongst the corinthians , and in those things st. paul praised them not , but those did not so far blast their good deeds , but that he did commend them for what they did well . (a) i praise you ( brethren ) that you remember me in all things . whom christ loves he rebukes , and so we finde him reproving almost every one of the seven churches of asia , but yet he forgets not to commend that which was commendable in them . (b) nay the church of philadelphia had but a little strength , and there was but (c) something of good found in abijah the son of ieroboam , and yet the lord passes it not over in silence , but takes notice of it . nay more , though saul were a wicked prince , and davids mortal enemy , yet (d) david , a man after gods own heart , could finde somewhat to lament , and somewhat to comment upon at his death . indeed , a pearl is not to be rejected though lying in a dunghil , or found in a toads head , nor vertue to be misliked , though lodged amongst many vices ; but as it was the custom of the (e) athenians of old , to write the names of such as were fair , handsome persons upon their wals , or doors , or other places as it hapned , thus , such a one is fair , such a one is handsome or comely : so if any do any thing handsomely , or in comely manner , we need not fear to say , this was well or handsomely done . and this , in the first place , is but a piece of justice . as the conception of all things was from the goodness , so the disposition of all was from (f) the justice of god. it was a work of justice to make separation betwixt light and darkness , day and night , heaven and earth : so it is a work of justice to distinguish betwixt good and evil , to separate the pretious form the vile , and set it forth in its proper lustre . it 's an act of justice to give to every one his due , (g) tribute to whom tribute , custom to whom custom , fear to whom fear , honour to whom honour belongs . and praise is a tribute proper for good deeds , and honour for such as excel in vertue . we should offer frankincense ( (h) said the wise heathen ) to the gods , but praise unto men . indeed , though we are called upon and said also to praise god , yet not (i) properly . something greater and better , as confession , honour , blessing and adoration belong unto him . praise is a tribute proper to vertue and vertuous men . and as (k) great ones are more delighted with praises then with tributes , the one being paid even to tyrants , the other to good princes onely : so if they deserve it , it is but just that they should have it . and that not only as a just reward of their deserts , but of gods graces within them . when god , the righteous judge , shall crown at the last day the good deeds of his saints , he shall crown but his own gifts . and when we praise the graces of men , we praise but the goodness of god. (l) whatsoever we see in them , is infused by him . all their vertue and goodness is but a drop from his ocean , a spark of his flame , a beam of that sun . now as he should rob the sun as it were of his glory , who would not delight in and praise its beams : as he should rob the fountain of its excellency , that should not commend its streams : so he should rob the great sanctifier of souls , who should not commend the graces of the saints which he sees shine forth from the souls of the saints . unless a man therefore will be unjust and rob god as well as man , he ought to give men the praise that is due unto their deserts . neither should that great wickedness which many times is mingled with a little vertue in wicked men , rob them of the praise which is due to their vertue . that little vertue , be it what it will , is the work of god ; and as he doth not let go any good works (m) unrewarded in this life , so neither should we . 2. as this is a piece of justice , so it is a piece of christian wisdom and pious policy . we are not more kindly drawn on by any thing to vertue , then by praise . it is a bait that is sutable to our disposition , and such as we are taken with as soon as with any temptation . (n) there is no better hearing nor sweeter musick can sound in mens ears , then that of their own praise . (o) themistocles confessed , that when the people in the olympick games , left their sports and fell a gazing and pointing at him , that then he received the fruit of his labour for greece . (p) miltiades his trophees would not let him sleep before , he so much thirsted after that honor he saw conferred on him ; and when he had attained the like himself , then he thought himself well apaid . the one stirred up , the other quieted his spirit . as the suggestions which satan casts into our hearts are as fiery darts to inflame them to evil : so the commendations which are given our selves or others , are as (q) fiery darts , as (r) light firebrands to set our hearts on fire with that which is good . (s) the comfortable heat of the fire doth not more affect us when we are a cold , nor doth the fragrant odour of sweet perfumes draw us more after them , then doth the commemoration of the saints graces joyned with their just commendation draw us on to a vertuous imitation . and when men are once onward in the way of vertue , (t) the tender grass or young slips and plants , are not more apt to shoot forth by means of sweet dews and pleasant showers that fall upon them , then they are by continued praises and commendations to grow up to perfection . hence to draw men on they were wont to bestow several honours up-them , crown them according to their several deserts with several (u) garlands , write their names as they did the conquerours at the olympick games (x) on pillars ; to which possibly christ may allude when he saith , he that overcometh will (y) i make a pillar in the temple of my god , and he shall go no more out , and i will write upon him the name of my god , and the name of the city of my god. hence they erected statues and images , set up pictures and such like representations of mens persons , in honour of their noble deeds ; which what were they ? but a (z) kinde of silent praises and encomiums , as encomiums and praises are a kinde of eloquent pictures , and representations of mens persons and deeds , and both encouragements to whet on others to the like actions . and to this end the names of the martyrs in the primitive times were set down in (a) sacred books or tables for that purpose , and read at the altar , which were ( (b) as one saith of history ) as the book of life to preserve their names and vertues , and as the sound of the last trump to raise them from the dead , and bring them upon the stage again , to converse with and animate the living . true it is , as the apostle saith (c) of the law , the commandement which was for life , i found to be unto death ; for sin taking occasion by the commandement deceived me , and by it slew me : so those books which were ordained for life were found to be unto death . (d) for blind ze●l took occasion by the commemoration of the martyrs to bring in quickly a religions invocation , and by it slew men . what then ? was that ( (e) as the apostle saith again ) which was good made death ? no! but that the corruption of men might appear , blind zeal wrought death in men by that which was good , exceeding just and good . as the law is holy , & the commandement in it self holy , just and good : so the commendation of the saints in it self , and the commemoration of the martyrs is holy , just , and good . (f) it being the flower of justice to commend the good , and the (g) choysest of good deeds , to take order for the praising of those things which are well done : praise breeding emulation , emulation vertue , and vertue felicity . this then condemns those who will not themselves , and are unwilling that others should , give men the praise of their due deserts . the evil steward in the gospel is commended because though he diminished his lords revenues by injustice ; yet ( as (h) st. bernard reckons ) he increased his lords subjects by his wisdom : but many as they are unjust in not rendring what is due to their lords servants , so neither have they the wisdom to encrease their lords subjects . the commendation of men to some , is as unpleasant (i) as sweet oyntment to beetles . when the pretious spikenard was poured upon our saviour , some had indignation and said , (k) what needs this waste ? when the children cryed hosanna , the priests and scribes were displeased , and looking that our saviour should check them , cryed , hearest thou what these say ? so the pretious oyntment that is powred on christs members , move some to indignation , and though it be for their burial , as we shall shew anon , yet cannot forbear to cry , to what purpose is this waste ? or , hear you what these flatterers say ? others you shall hear , now and then , commending men , but much to their loss . they will be anoynting men with their oyl , but their pretious balm commonly breaks their pates . their commendations , like scorpions , carry stings in their tails , or are like some deeds of gift that have in the close a reservation which nuls the conveyance , and frustrates the whole donation . what they give by a free confession , they reverse by a malicious exception . some vice is still related to stain the lustre of the vertue before specified . (l) look what kindness seneca reserves for alexander , if any speaking of his valour , should say , he slew thousands of the persians ; he would have it replyed , but he slew callisthenes also . if it were said , he conquered darius a great emperour ; the reply should be again , but he killed callisthenes . if it were added , that he subdued all as far as the great ocean , made an adventure on that also with his navy , and enlarged his empire from a blind corner of thrace , to the sun-rise ; he would have it still answered , but he killed callisthenes . such kinde commendations have many for their friends . such a one is , so and so , a good scholar , a compleat gentleman , a very religious man , but proud , but a good fellow , but covetous . their praises are like the foul or smutty fingers of those which defile the face they stroke ; to which yet they would seem in hypocrisie , to add some singular grace . a third sort commend , and commend highly , and are wholly in mens praises , and speak not a word to their disparagement , yet all for their disadvantage . (m) as eutrapelus in the poet , if he meant to hurt any , was wont to bestow pretious rayment upon them : so many clothe those well , and set them forth highly with their commendations , to whom they intend no little mischief . (n) as ioab complemented , kissed and killed amasa at one and the same instant : so many not by accusations or false aspersions , but ( as the worst kinde of friends ) do , if not kill men , yet work them a great deal of hurt by their subtle commendations . (o) the words of their mouth are smoother then butter , but warre is in their hearts . their words are softer then oyl , yet art they drawn swords . (p) this ( as is observed by historians ) is the art of courtiers who by commending men as fit for such and such employments , do place and displace , call home or send abroad , take near or remove from the princes ear whom they please . a fourth sort will speak somewhat , as it shall happen , to the praise of the living , but cannot away that any thing should be said in the commendation of the dead . (q) nemo me lachrymis decoret . let no man shed a tear for me , said old ennius ; and , away with suneral commendations , say some ; new ( i think ) in their opinions , they fit not the gravity , beseem not the majesty of a pulpit . (q) but mors mea non careat lacrymis , said wise solon : (r) and it is pity that they who are singular for learning , or piety , or any such matter of eminence , should be buryed in silence , and perish without memory , (s) vate quod caruere sacro , because they have wanted a tongue or pen to speak them to posterity : so others . and the judgement of these last must carry our approbation , though the other perhaps may have as pious an intention . to dawb indeed with untempered morter , to guild over a rotten post , to paint over a deformed face , beseems no person , no place ; and some are justly to be blamed in this respect . (u) stratonice though she were bald , yet set the poets on work to commend her hair ; and so some are ready to hire , and others , which is more shameful , to be hired , to commend those who had not so much ( as (x) the oratour speaks ) as the hair of an honest man about them . (y) demetrius his slatterers having nothing else to praise him for , did highly commend him for that having a cold , he coughed and cleered himself handsomely by spitting ; and so again many having nothing to say of abominable , worldly , covetous persons , yet set them out for just men , and such as deal truly and honestly with their neighbours ; which is as much as if we should say , when the charity of men is altogether cold , wholly frozen , that they cough or spit and cleer themselves well nothwithstanding . 't is pity that such abomination should be found in the holy place . but where there is true worth , dignity , and desert , no place fitter for the commendation of it then the pulpit . the practice of the holy ghost , is a sufficient precedent . the scripture seldome speaks of the death of the saints , but it speaks also the praise of the saints . moses hath his praise , and iosiah his praise , and both so high that nothing can be said higher . (z) no prophet like moses . (a) no king like iosiah . sometimes wicked men are commended for some special work , but seldom are the godly laid in the grave , without some notable epitaph , some singular commemoration . so that we cannot but wonder , that good and bad should by some be equally honoured in this kinde , both buryed alike without any distinction , but while we speak of commending , we would not willingly discommend any . the residue therefore which we have to say in this matter we shall deliver by way of instruction . and in the first place , we are so unwilling that any should be defrauded of their just praise , that sometimes we think it lawful even to flatter men , and sooth them up ironically in their owne fond conceits and opinions , so it be done without any hurt to others , or such like dishonesty . (b) that imperial beast caligula , to recruit his treasure which he had foolishly wasted , charges many with high treason , and amongst the rest fals foul upon domitius afer an eloquent orator , whom he no less envyed for his worth in that kinde , then he did for his wealth . and how doth the wise orator redeem himself out of his hands ? why , he replies not a word to his charge , dares not so much as attempt to defend himself , but pretending that he did admire and stand amazed at the eloquence of the emperour , betook himself wholly to prayers and supplications , and professes that he feared him more as an orator , then he did as he was emperour . with which flatteries caligula being much taken , was pacified and persecuted him no farther . (c) the same crackt-brain emperour pretends that he had familiarity with the gods , and brags one day like a lunatique that he lay with the moon , and askt vitellius a witty man , if he did not see him embracing the moon . at which he , as admiring his happiness , casts his eyes downwards as not daring to look up , and with a soft and trembling voice , alas , sir ( quoth he ) t is for you gods to see one another , we mortals dare not behold you . theophilus bishop of alexandria inveighing against those that held god was corporeal , and had bodily shape and members as men have ; the aegyptian monks that were of that opinion , come out of their cloysters with one consent against him , purposing in their fury to dispatch him without more ado : and how does he break their rage ? why as iacob before had done his brother esaus . he comes out voluntarily unto them , and speaks them fairly , (d) when i see you ( saith he ) me thinks i see the face of god. and surely had he carryed him as conscionably in other things , as he did cunningly in this , future ages would have counted him as pious , as he was politick . tell me why should any man lose his life or his estate for the freedom of his tongue ; which as it is otherwise unseasonable , like to his that preached to them that were robbing him , or like that of (e) musonius , who discoursed in the camp of the benefits of peace to the souldiers that were ready armed , and fully resolved for war : so it may sometimes kindle rage , increase suspicions , justifie pretences of tyrants and wicked men , and bring an inevitable danger ; whereas a word wisely spoken , would preserve a mans life , and reserve him for better times . in such cases therefore , a man need not fear to sooth up men ironically in their wayes , and to sprinkle them as he did the people with holy water , and cry , quandoquidem hic populus vult decipi , decipiatur ; since this people will be deceived , let them be deceived . surely had not the king farther conjured him to speak the truth , the prophet micaiah would have gone no farther then that ironical concession , (f) go and prosper : for the lord shall deliver ramoth gilead into thy hands . and (g) what did st. paul aime at when he cryed , men and brethren , i am a pharisee , and the son of a pharisee , but to save his head , by insinuating in a fair way into the hearts of that sect ? and how could he , as he professes , become (h) all things to all all men , a iew to the iews : to them that were under the law as under the law : to them that were without law as without law , weak to them that were weak ; but that he must needs make himself much as they were , and condescended a great way to their customes and carriages , opinions and affections . somewhat therefore even of flattery at some times and in some cases may be admitted . 2. when we see men well given , or well disposed , or while yet we are uncertain what course they will certainly take , it is not amiss to preoccupy their affection by ( as yet an undeserved ) commendation . to commend them as those of whom we are perswaded well in all things , as those that abhor wicked courses , as those that will do so and so , approve themselves every way to god and men. this is as st. paul speaks , to take men (i) by guile ; to perswade men to be such , while we praise them as such already . and so we suppose st. paul would have taken (k) agrippa , believest thou the prophets ? i know ( saith he ) that thou believest . and yet , if he knew him throughly , he could not but know him to be a wicked man , (l) one that lived in incest ( which the heathen took notice of ) with that bernice which sate with him at that time on the bench , one that by his life did give little testimony of his faith , but this was the first time that st. paul preached to him , and not knowing but his words might work somewhat , he would willingly have perswaded him to be such , as he would have had him . and thus when macrinus was first chosen emperour , a cruel man , one whom his servants called (m) macellinus , butcher for his cruelty , the senatours with great wisdom determined to give him the name of pius , which though it were not taken by him ( but that of felix assumed to his no little (n) contempt , as if he could be happy and not pious ) yet it took off from him the keenness of his cruelty . but as the course is good when we see men well disposed , or are uncertain which way the byas of their affection will carry them : so nothing worse then when we finde them vitiously inclined either to cruelty or debauchedness . as the former will be ashamed not to be such as they are in others estimation , so the latter will satisfie themselves with an empty commendation . the one will seek to deserve , the other will content themselves to have the reputation of good men . the one will grow better , the other worse by being commended . (o) when nero found himself applauded in his cruel courses , he added cruelty to cruelty , drunkenness to thirst , till bloud toucht bloud ; till he had murthered not only the chiefest of other families in rome , but those also of his own , even all his nearest and dearest relations . as therefore praises are like cordials to good hearts : so they are cankers to corrupt affections . as they are antidotes to those that have not tasted of vice , so they are rank poyson to surfeited stomachs . and no lesse traytors are they that puff up cruel tyrants with false praises in publick , then they that poyson vertuous princes in private . true it is , they that wait in gods and princes courts , both the one and the other , may have sometimes a kind of necessity ( if (p) there were any necessity of sinning ) to speak well of that , to which they stand very ill affected . thus burrhus while nero was playing the minstrel on the stage , stands by for fear , (q) & moerens & laudans , mourning and yet commending . (r) thus prexaspes commended that dart , which at once pierced both his childs , and his own heart . but we cannot commend such commendations . (s) that which is wickedly acted , is more wickedly commended . yet as they mourned inwardly , while they commended the tyrants outwardly . so though we censure the commendations of such , yet we cannot but mourn for their condition . 3. if we praise men that they may do well , then much more those that have done well already , especially the dead , who have run their race and finished their course in all godliness and honesty . (t) then praise is free from flattery , and may be given with most safety . while men live here , and are subject to mutability , they cannot be praised with security . but when god hath set a crown of righteousness upon them in heaven , then may we set a garland of praise upon them on earth . nay t is not good to bury eminent persons in silence ; lest we seem to envy both their vertues and persons . he was a wicked and slothful person that hid his lords money in the ground without labouring at all to bring in some advantage unto his lord ; and we do not think him so good and diligent as he should be , that shall without more ado bury eminent graces , and never labour to bring in any gain or glory to god. to give men their due commendation will be a testimony of our own good meaning , and free us from suspicion of all evill and malevolent affection . but here it will not be amisse to put in a double caution . 1. that we seek not to nourish , but correct rather , that itch after praise and vain-glory that discovers it self in many . (u) all this matter should be despised by our selves , but not neglected by others . (x) we should not pursue , but be pursued by honour . (y) good hilarion would not stay in the place where he was praised . and indeed it is a (z) swinish passion to stand and suffer ones self to be clawed or scratched : a senseless blockish business to be carryed on to well doing only as (a) pitchers by the ears . (b) true it is , we may seek by well doing for honour and glory , but not from men , but god , nor think any praise any thing , but what comes from god. (c) for he is approved , not whom men but god commends . when he that is lord of all men , doth set out or speak well of any ; such a man is higher then all , though he be dispraised by all ; whereas on the contrary , it will nothing prosit a man , if the lord praise not , though all with one consent do speak his praises . let us teach men therefore to seek chiefly approbation from god in respect of themselves , though we teach them to commend others that god may be glorified , and others , by that means may be gained unto god. 2. whether we praise the living or the dead , let us keep our selves within (e) the bounds and limits of truth . (f) many are excessive in this kinde , ascribing unto men not what is or was in them when living , but what they themselves desire should seem to be in them . a sort of men that would ( as one saith ) if they could , make christ greater then he is . and such while they would seem learned and pious , do blazon their own folly , and make themselves ridiculous ; and while they endevour to make the praises of those whom they set out highly glorious , render all suspicious if not as wholly fabulous . (g) for this is the nature of men , while the vertues of others go not beyond a possibility of imitation , they are heard with good affection , but when they seem to passe those limits , they are slighted through envy , or cast off with scorn through their incredibility . a wise man therefore will so manage his commendation , that it do not exceed its due proportion . (h) the statues which were erected for the conquerours in the olympick games , might by no means exceed the stature of their persons ; nor should mens commendations be raised a jot higher then their just perfections . 4. if there be any thing singularly good in wicked men , we know nothing but it may be commended , and their vices at death passed over in silence , as david did sauls . yet lest by commending what was good , we should seem to justifie what was evil in them , we think it not amiss to use some such like expressions , as , that we could wish , that they had discharged their duty in other things as well as in this : that as they abounded in this grace , so they had in others also : that they had acquitted themselves in every kinde as well as in this , or the like . an orator we know should conceal as much as may be the faults of him whom he commends . but (i) it is one thing to speak as an orator , another thing as a censor or minister . or if any one will contend that of the dead nothing is to be said , or nothing but good , we will not contest . only as this was given in charge still by the romans (k) to their commanders , in dangerous cases ; nequid resp . detrimenti capiat ; that howsoever they acted , they should have a care that the common-wealth suffered no dammage ; so howsoever men act in this kinde , let them have a care , that piety do not suffer . (l) as he cryed when he was urged to contribute money to the rebuilding of an heathenish temple which he had puled down , i will not give a half-penny 'to wickedness : so let not half a word be spoken in commendation of wickedness , or that may strengthen the hands of the wicked . (m) we may do nothing against the truth , but for the truth . if there be any thing noble in any , it may , but whatsoever is otherwise , may not be commended . and so i passe from the commendation to the thing commended , the nobleness of the beroeans . these were more noble — the beroeans were more noble then those of thessalonica . some take the words spoken in reference to their stock , birth , parentage , as erasmus who interprets the words not of the beroeans but thessalonians , thus , illi autem erant summo genere nati inter eos qui erant thessalonicae ; these were best born , men of the greatest nobility amongst those of thessalonica . and the words in the original will bear that translation , but the story , as any may soon see , will not bear that construction of the words . others take the words as spoken of the beroeans , and in reference to their manners , conditions , dispositions : thus , these were more noble ; that is , more ingenuous , more receptive of the christian doctrine , as our learned oracle dr. hammond : more vertuous , more religious , as beza . others think they may be referred to both , as gorran , they were more noble ; that is ( saith he ) genere vel animo ; either in respect of their descent , or in respect of their disposition . we conceive they are so called not in reference barely to their birth , but their disposition also . and if they are said to be more noble in reference to their ingenuity ; then we may observe , that they which are well borne , are more ingenuous , better conditioned then others . if they are said to be more noble in reference ( as most think ) to their piety , then we may observe , that piety is the best nobility , or godly ones are the greatest nobles . and if we take the words in this last sense only , yet the former doctrine will nevertheless stand good . for godly men would never be said to be more noble then others , but that it is found even by common experience , and taken for granted , that such are usually better qualified , better conditioned then others . (n) de vacuo similitudo non competit , de nullo parabola non convenit . no man takes a similitude or parable from that which is empty of all likelyhood , and hath no ground of resemblance with that which is spoken of . nothing can be an image of truth , unless it first truly subsist it self . these two doctrines therefore shall be the subject of our future discourse ; the first whereof is as we have said , that the better their birth is , the better men commonly are . they that are well descended , are commonmonly better gifted and better conditioned then others . they that are nobly born , are usually endowed with better abilities , and better qualities . yea the natural birth , if truly noble , is no bad preparation for the spiritual birth . true it is (o) many of mean birth have proved great and good men in their geneneration . many have been great actors in war abroad , great orators at home in peace . (p) many plebean souls have had patritian spirits . many whose parents names have scarse been known , have been of better note then the noblest of their times . (q) 't is noted in two of the roman kings , that the one had no father , the other no mother : yet both famous in their age , and no small founders of the roman greatness and glory . for all arts (r) livy writes of cato the elder , that he exceeded all . that he had so much spirit and wit , that he could have cut out his own fortune wheresoever he had been born . and whereas others were excellent only in one kinde , he was so good at every thing , that you would have thought him born on purpose for that one thing , whatsoever it was , he undertook . for oratory , not to take notice of demosthenes and cicero , whose mean birth (s) all know , and was often cast in their teeth : (t) the great master in his art tels us of one whom yet he names not , who being askt , what such and such a figure was ? answered , he knew not , but if there were any figure belonging to an orator , he was sure he had it . for government of state affairs , a (u) modern historian informes us of one , that by the goodness of his own nature alone , and out of the stock of meer natural wit , without any knowledge , or almost any letters , carryed the credit away from all his fellow counsellours , and passes this judgement withal , that the precepts of wisdom should be framed rather from the excellent parts of nature found in a man , then that an excellent man should be framed from the precepts of wisdom . such copies sometimes nature sets us in common births of excellent abilities . and so for singular qualities , we may see some of mean descent excel (x) in meekness and gentleness ( for which as for his virginal purity some say christ loved iohn above others ) and in (y) goodness of nature , for which the heathen did reverence even the very shadow of isidore . (z) as hales said of bonaventure , some are so excellent , that adam may have seemed almost not to have sinned in them , that very little taint of original perverseness may seem to rest upon them . as there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so there be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wonders as well as monsiers in nature . but if we look to the common course or (a) wheel ( as st. iames saith ) of generation , mens abilities and qualities , caeteris paribus , are ordinarily according to their births . nature brings not any thing so excellent from a common , as she doth from a noble stock . the old proverb is true , (b) the bounds of the mysians and phrygians are distinct : and the flights of eagles and iayes are different . (c) the natural parts of men of mean condition are commonly weaker and their minds generally more sordid and base . and if any thing singular do put forth it self at any time in them , yet it hath a (d) tang of the stock from whence they came , and carries a taint with it , as good wine that is drawn from a musty cask . if they strive to do better then ordinary , yet many unhandsome carriages are mingled still with their best actions ; and though we shall finde in many of them many good things , yet seldom shall we see them come off in any with that grace as they that are better born and bred shall do . (e) apes , as they say , act as apes , and ants as ants. if they cannot do as eagles or lions , it is by reason of a deficiency in their nature , and for want of sufficiency of discretion which should govern their actions . so that it was not for nought , that thales or plato , or whosoever he were , did blesse himself , that he was born a graecian and not a barbarian . good parentage is a great blessing , and they that are well born ( as plato said ) have (f) gold and silver , special excellencies mingled with their natures . whereas artificers and husbandmen are made up as it were of brass and iron . for instance , we see by manifold experience , that men of noble and gentile birth excel the vulgar sort . 1. in docility . they have more (g) catching wits , more sudden snatching apprehensions then others . the doctrine that is instilled into them , fals on them as the dew on the tender herb , and as the showers upon the grasse , and not as in others as rain on the high-way which without continual dropping can make no impression . (h) into a malicious soul wisdom ( saith the wiseman ) will not enter , nor dwell in the body subject unto sin : and the thick skin knowledge cannot pierce , nor lodge in the rude and rougher constitutions of the vulgar . the very countenance of noble youths doth seem to smile and allure the muses unto them , and the muses again seem to smile on them , and to be ready to embrace them as their favorites , and afford them all the kindnesses they can as their choysest darlings : whereas they shun the countrey complexions , hate your mechanick companions , and turn away from them , as holding themselves much disparaged by such , when they make love unto them . if true gentlemen court them in earnest , they grow more familiar with them in short time , and dive deeper into their secrets , then others that serve a full apprentiship with them . 2. in ingeny . as their wit ; are more catching , so they are more fruitful in themselves . as they excel for capacity , so also for fertility . like well manured ground , they bring forth a better crop then your barren soyl or forrest lands . (i) whence ( say they in the gospel ) hath this man this wisdom , and these mighty works ? is not this the carpenters son ? is not his mother called mary ? and his brethren james and joses , simon and judas ? and his sisters are they not all with us ? whence then hath this man all these things ? they might well wonder indeed , that a carpenters son should discover so much wisdom : such mean births can seldom say unto wisdom , (k) thou art my sister , and call vnderstanding their kinswoman . but we know well , he had a divine birth , a more noble generation , and thence did that wisdom , and those works shine forth in him . and what are all the wise sentences and pithy apophthogmes that are extant , but the productions commonly of more noble births , or at least more noble educations . (l) the vulgar sort are not sought for in publique counsel , nor set high in the congregation — nor are they found where parables are spoken . whatsoever savours of ingenuity is suspected as not coming from them . the tyrians were sometimes driven out by their servants , who were resolved at last to set up one to king it over the rest . and who should that be , but he that first spyed the sun-rising . whereupon stratos servant looking westward , by his masters advice , first discovered the beams of the sun guilding the tops of the hils , before the body of the sun could be seen . the fact savoured not of a servile wit , and inquiry being made , the device was found to be the masters and not the mans. (m) and by that they all understood , how much ingenuous dispositions do differ from those of servants . though they may exceed them in malice , yet they must come short of their masters in wisdome . 3. in magnanimity . though they have better wits then others , and could help themselves many times out of danger , yet they scorn to make use of their brains to save basely their skins . (n) men of mean condition have this advantage , they can in extremities take such courses , and accept of such terms as noble personages cannot without losse , or will not , lest they should in the baseness stain their honour . does the enemy overbear them in number ? though they might do it without diminution of their dignity , yet their spirits are so high , that they will not take an advantage or help themselves by warlike stratagems or policy , lest they should seem (o) to steal a victory . nay , (p) as the horse in iob , they will mock at fear , and looking on a numerous army make themselves merry with the greatness of the company , (q) as having before them the more to kill , the more to take prisoners , the more to run away . (r) do winds and waves oppose them ? yet their spirits are as big as both , and they will (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear up against both , outface and outbrave both . (t) do great ones , such as think themselves lords of the world , treat ? they have learnt to fear none , but him that is indeed supreme lord of all . may they save their life by flight ? (u) should such a man as i fly ? said nehemiah . (x) god forbid ( said iudas ) that the sun should see me turn my back upon mine (y) enemies . (z) at cannae varro , one of the romane consuls , a butchers son flies , aemylius paulus , a man of more noble descent , having lost the victory chooses rather to die . (a) the lyon is never seen in danger to run ; and howsoever noble spirits may sometimes run away from dangers with their (b) hands , yet they scorne to betake themselves basely to their heels . (c) yea they have vowed rather to march forward presently to certain death , then by going back but a few cubits with dishonour from the enemy to add a hundred years to their life . 4. in humility . that ( as (d) one saith ) is the sister of nobility . though gentlemen and noble personages have great spirits , and do not love to be humbled , yet they know how to humble themselves . they know how to carry themselves submisly towards god. the coutrey shepherds take only the pains to visit , but the wisemen fall down and worship our saviour . (e) the one had priority in matter of devotion , but the other were more lowly in their adoration . they know how to condescend to men of low estate . (f) placilla the emperour theodosius his wife disdained not to visit the hospitals , to physick the sick , to wash their pots , to tast their broths , and to do all the offices of a common servant . when pompey the great , flying out of the battel at pharsalia wanted servants at supper to tend on him , favonius a gentleman that was with him made no dain to wash him , and anoint him , and to do every thing which servants were wont to do for their masters . which one observing that stood by , cryed out , (g) good god , how every thing beseemes a gentleman . such things beseem them indeed , and true gentlemen do not think they misbeseem them . whereas they that rise high from low estates do think it a foul disparagement to condescend to such base services . the one being great by their own native worth know , they shall not lose but gain by their humility : the other being raised by their wealth , or being the minions of fortune , shun the thought of such services as remembrances of their former servile condition . the one being high of themselves , think nothing better then to condescend to those below them : the other being low of themselves think of nothing but equalling or transcending those which are above them . the one are carefull to give respect , lest they should seem to neglect others : the other are careful to observe what respect is given them , fe●ring to be contemned themselves . the one throw off , that they may not be gazed on : the other put on more ornaments then beseems them , that they may be the more adored . (h) so did marius , so diocletian , both of base beginning . the latter of which , besides what he bestowed on other parts of his body , did deck and adorn his feet with gold and all manner of pretious stones , that men ( as they were commanded ) might with less disparagement fall down and kiss them . a custome which his holiness of rome who professeth himself a servant of the servants of god , and is but perhaps some beggerly monk or fryer till he sit down in st. peters chair , hath taken up and will not be induced to lay it down , though one sometimes ( let (i) him be a protestant , seeing they will have it so ) did ( as such unsufferable pride deserved ) bitingly protest against it . though one of them was wont to laugh it out and say , that (k) he was born domo illustri , in an illustrious house ( the house being poor and uncovered where he was born ) yet in all his actions , he shewed himself as proud and arrogant as any of the rest in good earnest . 5. in curtesie . a grace proper to gentlemen and noble personages ( as appears by the name ) which follow the court , and such as if it were freed from that hypocrisie and guile , wherewith too often it is mingled , as titus the emperour was called , the delights of mankinde for it , so it might justly be called , the delicacy of humane speech and society . men love to be used like men , and (l) courteous carriage wins more upon them , then a clownish good turn . it was a noble speech of augustus , (m) that a petition should not be delivered to a prince , as provender to an elephant , of which we are afraid . and it is the noble practice of gentlemen and great ones to put off roughness and austerity , and to treat all according as their name prompts them with gentleness and affability . to do this , the countrey man hath not faculty , and the new risen gallant , cannot think it suits with his authority . (n) as unskilful statuaries or carvers of images do imagine the great colosses they make , will be more stately and magnificent , if they make them bear a great breadth , and set them out also stradling and gaping : so some by their commanding voice and great looks , by roughness of carriage and retiredness of life , do labour to draw respect and reverence to themselves , though indeed they make themselves as monstrous and ridiculous as those colosses or statues to wise men . others will not vouchsafe you a single , or at least but a short sight of themselves , (o) like poppaea in the historian , who seldome came out in publick , and then kept part of her face covered , lest men should have too full a sight , or because she thought that posture best became her . others fling away in a rage or storme like (p) another of that sex in the poet who was wont , eftsoon to turn her head away not daigning a salute to stay . and all this to keep up the greater port and majesty , though indeed they get nothing but a jibe or mock thereby . some have highly commended their masters , as not giving them an ill word in long journeys , nay in long service ; and why ? because as proud (q) pallas ( sometimes bondman to claudius ) they scorned to speak to them lest they should profane or make their voice common . 6. in liberality . as they are magnanimous , so liberal also , and that even to magnificence . (r) as their hands are taught to war , so their fingers also to do good to those that want . (s) such was cymon amongst the athenians , who laid open his grounds , and kept open house , and carryed young men still with him well clad and well monied , that he might relieve those whom he met , if they wanted in either kinde . such was gillius among the agrigentines , who was called , (t) the bowels of liberality . nay , many have been even (u) seas of bounty , abysses of pity , as one speaks of manuel the emperour , who afterwards took up , though uncertain whether voluntarily or of necessity . hence your great and noble personages were called amongst the grecians , (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benefactors . the kings of the gentiles exercise lordship over them , and they that exercise authority upon them are called benefactors . (y) and the names of lord and lady amongst us were taken up at first from mens bounty in distributing their bread to those that were in necessity . the houses of such in former times , being , as free schools for learning , so free inns for hospitality , or as (z) one cals them shops of munificence , wherein the religious trade of good works and charity was set up and driven commonly . men of mean condition have not the means , and they that raise their estates by their own industry , or good husbandry , have not the heart to do good in this kinde , but as they get their riches most an end basely , so commonly they keep them as sordidly ; whose wealth is as fast glewed to their hearts , as a (a) spanish dukes wedges of gold were riveted in his coffers , which he kept not only for covertousness , but for sport also , giving any leave to take as much as they would : it being as impossible to writhe or wrest any thing from them , as it was from his crowded chests . such cannot boast (b) with iob , that they eat not their morsels alone , who living most an end retiredly feed homely , cry out upon luxury and prodigality , being much of that (c) covetous wretches minde , who being asked , what noise he liked worse ? replyed , that of cracking of bones between the teeth ; and left means and maintenance rather then he would be at charge to maintain a family . (d) they are alwayes freest who do not get their estates by their own diligence , but receive it by inheritance . for they never feeling do never fear want , and the other getting their wealth hardly , love it and tender it the more dearly , as parents the children begotten of their own body , and poets the works begotten of their own brains . 7. in mercy . the more noble , the more merciful . cruelty and gentility cannot stand together . the disposition of noblemen and gentlemen is like that of (e) vespasian : who so little joyed in the sufferings and death of any , that he wept and sighed deeply at necessary executions ; like that of the (f) theodosii , the elder of which took it as a courtesie to be petitioned to shew mercy ; and the more angry , was the more ready and willing to pardon : the latter would willingly have raised those that were dead to life , but was altogether unwilling to put any man living to death . indeed , great cruelties have been acted by both sorts , noble and ignoble persons , but the latter generally are more eager in the prosecution , and more savage in the execution of their bloudy designes . the descent of ioseph is well known , and the scripture notes this of him , that he was (g) a just man ; that is , according to the hebrew phrase , a pitiful , a merciful man , of which it sets down this as an evident argument , that he was unwilling to make mary his espoused wife which he took to be guilty of adultery , a publick example , but resolved to put her away secretly , that she might not , though he thought she deserved it , fall into open punishment . generous natures do not love , except it be upon incorrigible persons , or for the prevention of otherwise inevitable dangers , to take the rigour of the law , and have lookt upon it as an office as hateful ( as sometimes that of publican ) to be an informer , accuser or promoter . (h) such in the primitive times , if any were banisht or put to death upon their information , were not admitted , no not at death , to the communion , nor under five years repentance , if the punishment were lighter . and the same crime was held sufficient to keep off for five years the baptisme of those that were not yet baptized , but sued for admittance to that sacrament . and howsoever (i) magistrates do , and may , and must of necessity in some wise make much of informers , yet t is but as we do of dogs , or hawks , that destroy evill beasts and vermin , and bring in the prey . and when they reward them , it is but like our spitting in their mouths , or fleshing of dogs with (k) the paunch . they and all other generous natures do secretly spit at them , and (l) hate them worse then dogs or serpents , that bite of a sudden , unseen , unhurt . but now your vulgar natures ( as my self and many others found of late dayes by experience ) are prone to cruelty , loving , provoked or not provoked , all words that may do mischief , and are ready to fall upon any mischievous practises , glad if by the advantage of the times they can make use of law , and magistrate to flesh their covetous or satisfie their malicious spirits . if the dog-dayes of persecution be in at any time they are senting and coasting straight , hunting after their prey , filling the air with their barkings and clamours , incensing the magistrate to sentence , and provoking many times ( being more savage themselves ) the (m) unwilling beasts to execure , and (n) like dogs eating sometimes the flesh and licking up the very bloud of those which they have massacred . the cruelties of men of better rank have been great enough , but those of the vulgar sort commonly are more (o) fierce and fell because they have nothing at all of knowledge , policy or civil education to take them off from their rage ; but will , and malice , and stubbornness enough to set them on . what (p) solomon said in general of the wicked , we may say , as taught by experience of them , the mercies of the vulgar are cruel . and surely every one may make it a part of his letany , from the mercy of a coward and a clown , good lord deliver me . 8. lastly , in affection to , and advancement of religion . true it is , at the first going forth of the gospel , such as they embraced it but slowly . (q) not many wise men after the slesh , not many mighty , not many noble . but , as (r) he said of alexander , that the good things which were in him , were to be ascribed unto his nature ; but his vices to fortune or age : so , that they embraced not straightwayes the gospel is rather to be attributed to external causes , matter of fortune , politique respects , worldly concernments , iniquity of the times and age wherein they lived , then to their inherent qualities of nature , which are better in them then in others , and in themselves no bad preparations for the gospel . besides god at first did pass them by , leaving them to walk on still in their own wayes , and choosing those of the (s) meaner sort both for the promulgation and profession of the gospel , that none might think they were chosen for worldly respects , or dignity , or that the gospel was carryed on by humane force and authority . but when once th●ough the mercy of god from on high , the day-spring from above did visit them , they above all became (t) nursing fathers and nursing mothers to the church , (u) and brought in willingly their riches and glory with themselves into it . and as (x) the church is the pillar and stay of truth , so they in special manner became the stayes and pillars of the church . to whom do our material churches , and such like places of gods worship , and our universities the seminaries and nurseries of learning and piety , owe their beginning to , throughout christendom ; but to them , and such as have been raised up by them to share with them in the like honour and dignity ? and who entailed that portion upon the ministers of the gospel ( which god did at first settle upon the tribe of levi ) and that by (y) solemn vow , that it should never be cut off , but they ? and who are they that of late would have pulled down our churches as places of superstition , destroyed our universities as the pests ( which they stuck not to call them ) of the land , and stood ready ( as (z) the dragon in the revelation over the woman ) to devour the holy thing which was left , but the vulgar sort , and such who swallowing down much goods , as (a) the dragon much poyson , do swell thereupon , and reckon themselves great gentlemen who have many times no greater ambition , then to be able to do those a spite that are of our profession . (b) plebs superum , fauni , satyrique laresque . the meaner sort of the gods , the communalty ; the gods that in fields , woods , and chimney corners ly . such is the difference between noble and common births . the one would keep up the church and true religion in lustre and splendor with themselves ; the other would bring them down to as sordid a condition as their own originals . and look as (c) iulian an usurper first of the empire , and afterward an apostate from the church , did not meddle with ministers , as diocletian who thought by killing of them to root out christianity , which lived still and flourished notwithstanding their death ; but by robbing the church , and taking away the maintenance of churchmen , he destroyed the ministry it self , upon which also ignorance and decay of religion presently ensued : so many , usurping the name of gentlemen , and apostatizing from the way of the church , medled not with ministers themselves ( that was against iulians and stood not with their principles ) but by taking away their maintenance , would have rooted out the ministery it self , upon which barbarism and atheism must needs have followed . a work sutable to their upstart nobility , and new-found piety , but such as could never yet finde entertainment by the truly ancient nobility or gentry . (d) pharaoh will make no purchase of his priests lands , but reserves them till better times , and allows them a portion , when their land would not , himself . (e) iesabel entertains four hundred of baals prophets at her own table . (f) the romans richly endowed their priests . (g) and whosoever ( saith the heathen poet ) doth in good earnest worship the gods , the same doth make much also of their priests . and as yet our nobility have thought rather of preserving then robbing their ministry . and thus we see by experience , that men of good descent are better conditioned , and do in many things excel those of the vulgar sort , and that a good natural birth in it self , is no bad preparation for the spiritual . but how comes it to passe that such as are well descended , do so far transcend others ? 1. this happens by virtue of their generation . (g) the seed is as it were the abstract of soul and body , and carries the qualities of both along with it . (h) the whole tree is in the seed and if the seed be good , the tree is good , if the seed be naught the tree is naught . (i) if the first fruits be holy , the lump also is holy , and if the root be holy so are the branches . (k) the water in the pitcher rellishes of the fountain from whence it springs . the milk savours of the land whereon the cattle feed ; the vinegar of the wine of which it came . every thing hath a smatch of that from whence it takes its original . (l) we see in the ofspring of birds and beasts , the virtue and spirit of the pa●ent ; and we may observe (m) the corn that is sown rising up to its growth according to the quality of the grain . (n) caligula took drusilla to be his own daughter by her curst conditions . and parents have no more certain way to judge of their own title to their children then this , that they are like themselves in their dispositions . (o) men might see ( was it said ) the spirit of living alexander in his dying mother : and we may say as truly , the spirit of the dead ancestors may be discerned in their surviving children . for as (p) the poet speaks of one that was killed in the water , ille manet fundo , rediit pro corpore sanguis . the body lay beneath i th' bottom , but the blood start up , and on the surface of the water stood . so though the remains of mens ancestors lie buried in the dust , yet their blood runs fresh and quick in their childrens veins . as we see ordinarily ( to (q) omit the strange resemblances in the productions of brute beasts ) (r) much of father and mother in the childrens countenance , garb , carriage , and sometimes strange impresses on the body derived from father to childe : ( saleucus (s) had an anchor on his thigh , and so had his sons , and so had all his nephews ) so we may observe the good qualities of the minde , the spirit of magnanimity , hospitality , policy , learning , to be as hereditary in some families (t) as the lance to the spartans , the ivory shoulder to the pelopidae , the grasshopper to the athenians , or the scepter of princes delivered over still by succession to their children . 2. this happens by education . the (u) virtues which they have radically by generation are completed by education . the (x) metalled horse is made much more serviceable by good training and mannaging . the richness which is in some grounds discovers it self in far greater fruitfulness by good husbandry and tilling of them . (z) the sparks that lie hid in flints , are drawn forth in great abundance by often smiting and striking them . so the metalled disposition , the richness of nature , the many sparks of virtue which are in some noble births , are drawn out to greater perfection , through the care that is taken in their good education . much is ascribed to the seed of which , much to the (a) place where , much to the (b) air wherein , men are born . what vertue there is in the seed , we have said . the place where men are born by reason of the richness or barrenness of the soyl or scituation in reference to the sea , may confer somewhat towards mens manners . the air according to the subtlety or grosseness thereof makes no little difference in wits , colours , complexions , dispositions : but education is all in all , and is sufficient almost of it self alone to alter all . it hath been questioned , though i think no great question need be made of it , which conduces most to good living , a happy brith or good breeding ? as it was said of demosthenes the oratour , (c) that his mother brought forth one demosthenes , and his own labour and travail brought forth another : so may we say here , generation brings a man forth in one sort , and education in another . a happpy birth layes a good foundation , breeding carries on the building to perfection . and great personages having the advantage usually of others in their education do attain thereby to a far more noble and generous disposition . 3. this happens by reason of good examples which they have about or nearer their eyes then others . the trophies of miltiades would not suffer themistocles to sleep . alexander the great was greatly animated by the gests of achilles . caesars spirit was stirred up by alexanders acts , and he grieved that he had done nothing at that age wherein the world was conquered by him . and if forraign examples have wrought so much , how much more may we imagine , (d) the domestick examples of parents , kindred , alliance will excite us , whom naturally we love and desire to be like , and to whom we are as loath to be a shame our selves , as we are unwilling others should cast shame upon them . (e) the romans did wisely who would by no means suffer those that bought the houses of noble personages to remove or take down their images . they knew the standing of them would be a great spur , a huge incitement to vertuous atchievemēts . the very houses otherwise would upbraid the weak owners for entring upon other mens honours , and doing nothing worthy of honour themselves . and does not the same consideration , think we , work as well , if not much more upon noble issues to keep up the honour of their own houses , as it did upon strangers , that they might not seem unworthy to lodge in those that they purchased from others ? yes surely . and were it not for this , (f) wise governours would not suffer the dignities and titles conferred on the ancestors , to passe and descend at a venture by succession upon their children , but that by this means they would bind them by a kind of necessity not to degenerate from the vertue of their ancestours . 4. lastly , this happens surely not without some divine influence from above . (f) pearls are not engendred in the sea without a flash of lightning . and these more pretious pearls of the earth are not begotten certainly without some divine flash or influence from heaven . the heathen had their heroes whom they reckoned betwixt gods and men . and we know (g) no divines but are willing to allow heroick motions , by which those whom we may rightly term worthies , were guided in their actions . and what we allow them in their lives , may not without reason be granted in their births also . true it is , the workings of god are free , and not tyed to persons or families ; but yet , as the spirit of god which is tyed to no sort of men , was most commonly poured out upon such as in scripture are called the sons , i.e. the disciples of the prophets , who were trained up in the schools of the prophets , and by the study of the law , were fitted and disposed for the receiving of the spirit ( what (h) else is the meaning of that proverb ? is saul also among the prophets ? but that ( though it sometimes fell out otherwise (i) as in the case of amos , who was no prophet , nor son of a prophet , but an herdsman , and gatherer of sycamore fruits ) it was unusual , that persons never applying themselves to such courses , should be so suddenly and strangely invested with the spirit of prophesie ? ) so i make no doubt nor question at all , but that the divine grace and blessing , though not tyed to any , doth most usually fall in some special manner upon those families whose ancestors have done worthily , and who set themselves after the example of their ancestors to do worthily in the places where they live . and when all these , birth and breeding , special examples below , and special blessings from above , do concur , when heaven and earth do consent and conspire together as it were in one for their good , they must needs excell in matter of abilities , and have a preheminence above others in respect of noble qualities . now this may let us see , first , how justly noblemen and gentlemen are in all places prized , preferred , honoured above others . such are better born and better bred then others ; and so when honour is cast upon them , a lustre is cast upon honour . honour it self being in a sort ennobled , when noble persons are honoured . whereas on the contrary , the advancement of men of mean birth and condition , is a debasement of the dignity to which they are advanced . and (k) look as unskilful mechanicks who set little statues upon great bases or pedistals do shew the smalness and contemptibleness of their statues so much the more : so those that raise men of sordid condition to high places of honour and dignity do lay open their inabilities , and discredit them the more , tottering and shaking this way and that way through their instability . (l) the shechemites raised up abimelech , the son of a maid-servant to be king over themselves : but , as iothan told them , they carryed themselves therein ingratefully ; so the event shewed them , that they dealt therein but impolitickly . (m) when a servant raigneth , the earth is disquieted : neither will it be at rest till it hath vomited him up , as the stomach the meat that offends it . then kingdoms and common-weals are peaceable and prosperous , when places and persons of honour are sorted and suited to each other . true it is , the nobility and gentry have alwayes had many mouths opened against them : but they alwayes (n) won upon the affections , and found favour with good men , both in love to their ancestry , and in hopes to have from them a like generous progeny . (o) herod being an idumaean burnt all the iews genealogies , envying them that antiquity whereof himself could not glory : so many being basely born themselves , would root out the nobility and gentry ; and , like the fox that had lost his tail himself , would have the entailment of honour cut off from their posterity . the peasant ordinarily boasts , how serviceable and useful he is to the common-wealth , and complains as they in the parable , that gentlemen are not only made equal , but set up far above them who bear the burden and heat of the day . but (p) who knows not that gold and silver are deservedly preferred before iron and brasse which yet are more for use and service then they ? (q) the rich man cries up riches above all . and truly where a free , noble , generous and rich minde goes along with rich means , no man can reasonably envy any honour ; and such might be infinitely serviceable to church and kingdom : but when rich men would have themselves , as nebuchadnezzars golden image adored only for their riches , and would have nobility , gentry , ministry , fall down and worship and bow before them , and yet have no more heart or spirit to do themselves or countrey good , then dead images ; those we think deserve as justly to be cast down as images , and they that deal so with them , to be called as deservedly great , as (r) he amongst the romans for casting out the rich slaves that had crept in sometimes into the senat. others would have virtue only honoured in the parent , and no honour at all derived to the children , till it appear they tread in their parents steps , and discover that they are not only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well born but well natured , fit for service , fit for action . and , that they would have (s) a passage open for all by virtue to honour , we dislike not . (t) we commend not the custom of the egyptians and spartans , with whom cooks sons must of necessity be cooks , cryers sons cryers , and trumpeters sons trumpeters . nor do we approve the practise of (u) clisthenes , who called the men of his own tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , rulers of the people ; but nicknamed other tribes by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , swineheards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assekeepers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoggards , and the like . (x) nor do we like the conceit of those of calecut , with whom no tract of time , no favour of prince , no wealth , no office , no virtue , can give one that is not so born , the name of a gentleman . but that honour should not descend from father to son , hath we conceive many inconveniences . this crosseth the common custom of most countries , which usually preserve their genealogies , and keep up the splendour of ancient families : and makes way for sordid equality , which suits not but with a turkish tyranny , or helvetian democracy . this cutteth off the hope and exspectation of a worthy progeny , together with the reverence that is owing to a family . this ministers occasion to lay aside , that which is all in all , the more careful and special manner of childrens education . this wrongs the living and the dead : the dead whose memory by this means doth die with him presently ; the living by depriving them of that honour which their ancestors purchased for them , perhaps with their bloud . (y) what though children do not alwayes patrizare , but sometimes degenerate from the virtue of their progenitours ? the (z) tree which is barren this year may bring forth fruit the next . the ground that lies fallow or brings forth nothing but thorns and thistles may in after-times recompence its former barrennesse with exceeding fertility . and the stock of that family which now seems withered and dead , may sprout forth again and raise up it self , and the land where it is planted , to singular glory . though the heart of davids children were not perfect with god as davids was ; yet for davids sake did the lord his god give him a (a) lamp in ierusalem , to set up his son after him , and to establish ierusalem . the single service of one man may deserve to be kept in perpetual memory , and to be honoured for ever to all posterity . as that of our great albemarle , to whom ( though he did but his duty ) yet , we conceive , the kingdom will be ever endebted . 2. this should be an admonition to men of good birth , of noble discent that they dishonour not their honorable original : we remember the saying of (b) aesop to solon , that mens discourse with great personages should be very short or very sweet . and we would very unwillingly offend that ranck of men who alwayes befriended , never offended us ; but we judge the (c) wise mans reply to savour , though not so much of policy , yet more of honesty , that our discourse with great men should be short or very soveraign ; very brief , or such as should dictate the best things unto them . it is one thing to be a minister , and another thing to be a courtier ; one thing to be a lover and honourer , another thing to be a flatterer and corrupter of nobility and gentry . we cannot but testifie what hath been observed , and what every man cannot not but testifie to have too much truth in it . first , that men of great birth do seldom make any addition to those honours which they have from their parents by succession , but contenting themselves with the purchase of their ancestours , do live and spend as prodigals upon their reputation . secondly , that coming with ease to place and authority , and being corrupted and drawn aside by flattery , they break out many times into all kinde of luxury ; their very goodness of their nature being a great promoter and advancer of their wickedness . for (c) as it is noted by modern writers of italy , and long since by ancient historians of athens , that no where better hony , nor more killing hemlock ; no where men of better nor worse dispositions . so it is true , and delivered also by plato the divine philosopher , (d) that great natures bring forth great vices , as well as great virtues : even as the richest soil brings forth , not being well dressed , the rankest weeds . and therefore it concerns them that are well-born to look carefully that they disgrace not a noble birth by an ignoble life . and (d) thus whilest they disdain not to be ranked in the number of best men , they little regard to deck and adorn themselves with the best manners . and to this end , as vlysses sometimes said to achilles , when by his mothers counsel , contrary to his birth and breeding , and indeed to his own natural inclination , he found him disguised , and spinning amongst other virgins , that so he might avoid the expedition which was then on foot to troy , and his own fatal destiny which was foretold should be at troy , (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what wilt thou put out the bright lustre of thy kin , sitting with women , son of stoutest greek , to spin ? so give me leave to put some few questions of like nature to some that already do , and to young men that they may not , degenerate from their noble nature . 1. thou that art descended from noble and learned parents , wilt thou according to (f) epicurus his counsel take shipping and flee with swiftest sails , and as far as possible may be from all learning ; and , rather then use a little pains and industry , quench the light , and bring in darkness and blackness of ignorance , and barbarism into thy family ? (g) what a blot was it to the son of cicero , that it should passe into a kinde of proverb , that the people of rome could not know cicero's son by his speech , and that his sottishness should be as great as his fathers eloquence . indeed it is a shame for any that bear any place or authority in a state to be altogether ignorant of letters . (h) what a disgrace was it to michael , sirnamed balbus , emperour of constantinople , and to the empire it self , that his best skill should be , to tell which were likely to prove the best pigs : what asses would kick , and how to avoid them : what asses were fit for burden , and what for saddle — and that for matter of learning , he should be so ignorant , that another should sooner read a book , then he write his name . (i) what a ridiculous business was it , though the historian excuse it ? that a question being propounded , who was the better souldier hector or achilles , a prince upon the suggestion of an ignorant fellow , that achilles was a flagitious letcher and no wayes to be compared with hector , should make proclamation , that if any did but name achilles in his house , as the king had forfeited his wits , so he should forfeit his house and all he had to make amends to the king. and is it not a shame also , that gentlemen of great birth and dignity should be so illiterate and ignorant even of the latine tongue , that they understand nothing at all of it , except there be an interpreter , (k) or exorcist , as sometimes he was called , to conjure out the meaning , not altogether unnecessary sometimes for the understanding the devils oracles ? nay , how can many be blamed and shamed enough , who so for cast all knowledge behind their back , that though interpreters do bring out unto them the muses naked as it were , and prostitute them to their pleasures : (l) as lot did his daughters to the men of sodome ( whether with like intention , lest the one should do worse , and as little discretion in betraying the honour of the other , i will not determine ) yet they will not be tempted to meddle with them . they are so chast , that they leave them untouched , unsaluted , unseen . and hence it comes to passe that either they betake themselves wholly to worldly business , raking and scraping together all that may be got without regard of honour many times , or honesty , and gaining to themselves no other name then what caligula gave (m) i. silanus , and diogenes to all illiterate persons , namely , that of golden cattle : or else they gave themselves entirely to sports and pastimes , hawking and hunting , things not unlawful nor unuseful , but pursued most an end with too much expence of treasure , and time the greatest of treasures . for , (n) as mahomet the turkish emperour said when he had greatly lessened the number of those that kept his dogs and hawks , that there were yet enough left for a vain and foolish sport : so some few hours at certain seasons might suffice for such game , and the rest be employed and spent in the pursuit of knowledge , a thing of infinite more use , and far more excellent name ; and yet others , which is worse , having great means , do give themselves up to all manner of riot without measure ( of which more by and by ) and hating all discours that savours never so little of any learning or ingeny , admit none usually but flattering parasites into their company , being like unto nothing so much as (o) those trees which grow on the top of great praecipices , the fruit whereof is eaten by ravens and such like fowl , there being no accesse unto them for men to seise on them for food . (p) now if that roman were lookt upon as sottish , who keeping schollars still about him , was of that opinion , that whatsoever any of his house knew , he knew also ; then much more sottish are they , who know nothing themselves , nor will admit of any willingly that do . for whereas the great (q) prerogative of letters are , that they are an ornament in prosperity , a refuge and protection in adversity , a comfort in age , a solace in solitariness , a remedy for the wearisome burden of idleness , and a cure for crosses , and sometimes also for sickness : the one did or might at least , if he had been capable , enjoyed some shadow of these ; but the other can glory only in sensuality , which sardanapalus counted his chief felicity , whose manners , as his (r) epitaph , suited better with a beast then a man. 2. thou that art the son of a magnanimous father , wilt thou bring cowardise into thine ancestry , and discredit thine heroick line with a base spirit as with a kind of bastardy ? (s) was it not ominous that a man should bring forth an hare in xerxes army ? and was it not infamous that such (t) slugs should follow after such thunderbolts , such darkness after so great lightning in ninus , cyrus his , and scipios family ? but here many do not fall short , but far exceed both in word and deed , our antient nobility and gentry . the godly in scripture are said (u) to fear an oath , but some gentlemen have too great spirits to be restrained and stand in aw of any such leight matter . (x) when ephraim spake , trembling . and if fearful oaths give men just cause , as indeed they do , they cannot but tremble to hear some of them speak . they thunder and lighten ( as (y) 't was said of pericles ) and when they fall into a passion : as he by his powerful oratory , so they by their dreadful oaths put all into a combustion . or (y) as livy writes of young ceso , that he spake so confidently , as if he carryed the power and vertue of all dictatures and consulships in his own voice and strength : so they swear so stoutly , as if all power in heaven and earth were given unto them , as if their tongues were absolutely their own , and they had no lord over them . it (z) is the command of our saviour , that we should not swear at all ; neither by heaven , because it is the throne of god ; nor yet by the earth , because it is his footstool ; nor by our head , because we cannot make one hair black or white . and so it is , they observe in some sort his command . they swear not by heaven or earth now , but by god himself . they swear not by their own head ; but , oh impiety ! oh horror ! by the head , wounds , heart and bloud of god. they spare themselves , but rend and tear god in pieces with their oaths . it were well , and much to be wished , that as gentlemen of all other are most curteous and civil towards men , so they would learn to be a little more civil towards their god. but the magnanim●ty of some is such , that it makes them forget all civility . and what they are in words , the same we may finde some also to be in their deeds . (a) as cyrus the younger wrote to the lacedemonians , that he was more princelike then his brother , as for other things so for this , that he could bear away his wine much more stoutly : so many now adayes do outstrip their ancestors , in that they can carry away their liquor much more gallantly . the time was when out english gentlemen exercised themselves with military fears , and made themselves and the nation famous by warlick exploits ; but now the daily exercise of many is , whose belly shall hold most , and whose sconce shall bear most ; and he that can get the victory , glories in it as a great mastery . the time was when full feeding , if any , was our fault ; and bacchus was a god that was much served by the dutch and flemmish , and little known in our island ; but we have received the idol long since into our heart and inmost dowels , and every day sacrifice unto it , drinking unreasonably , drinking unmeasurably , drinking (b) as if our parents had begot us when they were drunk , drinking not only the (c) cup of necessity , strength , mirth , sleep , with might sometimes be excused ; but of folly , madness , lust , fury . and indeed many , unless as (d) the poet hath it , they drink damnably , think they shall die unrevenged , die ignominiously . and so they call for greater weapons , and (e) the battel is with confused noise , with tables and garments baptized in the bloud of the grape , and with vapour , and smoak , and burning , and fuel of fire . we have read or heard of the danes , that they think ( and it may be some are of their opinion ) that what entreth into a man defileth not , but what is vomited out : but the musick would sound but harshly in their ears , if we should say , they deserve to be restrained , as some were by (f) tiberius with fidle-strings , lest not sinning in filling they should sin in emptying themselves . we delight not in cruelty , but a restraint surely is necessary , and divers have in several (g) ages thought of , and applyed several remedies . and it is time in this age to think of something ; not only learning , but manhood also , being drowned under this deluge , and nothing of it appearing in many gentlemen , except it be that rising from their benches like (h) gyants ( at least in their own conceits ) refresht with wine , they send out a chartel of defiance for the maintenance of the truth , which they never belyed ; or that they enter the field and fight , as (i) the champions of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some lady , which was never by themselves nor must by others be abused . an argument not of manhood but of madness , not of courage but of outrage , not of magnanimity but ( to speak the lightest of it ) of youthful bravery and vanity . wisemen abhor such actions and reject such motions , and the supposed (k) blind poet saw clearly this , that it did not stand with the valour and dignity of his achilles to fight for ( though then in stead of wife ) a captive lady . and therefore as he brings in agamemnon in great choler threatning to bereave him of his briseis ; so he brings him in , with much discretion replying : (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . forth ' damsel ! with thee , or other , i will not fight , her you gave : her again to you i do behight . but touch ought else of mine which in my ship doth lie , his bloud spins out about my speer . let who dare trie . we know no other lady any gentleman hath to fight for , but she that begat him and nourisht him , and which ought to be deerly tendred by him , his own native countrey ; but many have been found in all ages and nations that have ravisht and much abused , and made such deep wounds and gashes in her face , that not only strangers but her own children could scarsely know her . few that have with true courage and magnanimity maintained her honour and dignity . 3. thou that givest thy self out as descended of free and noble parentage , wilt thou dishonour it by wretched covetousness ? was hospitality all thy fore-fathers glory , and dost thou only pleas thy self with sordid parsimony ? did they keep open house for all commers , and doest thou still shut up thy doors , lest others should come and eat up thy commons ? did their liberal hearts devise (m) liberal things , and doest thou practise thy self , and teach also thy children all (n) sordid arts ? so it is that hospitality is well nigh lost , and almost wholly buryed in the dust . the roman censors being wont to take the manners and affairs of their citizens into cognizance , sent sometimes ( as we have somewhere read ) their messenger to the good men of the city to make their appearance . the messenger goes to the tombes and sepulchres of the dead , calling all of repute by their names , and charging them to appear before the censors in their proper persons ; and being demanded the reason , he replyed , that time had worn out the good men of the city , and therefore none being to be found amongst the living , he was forced to seek them among the dead . and surely , if we will find out the good house-keepers indeed , we must go seek them in the grave . the earth , the earth , covetousness and worldlimindedness have long since devoured them . the soul of hospitality is every where almost turned into the body of bravery . in stead of feeding the bellies of the poor , men cloathe their own proud backs ; and whereas the (o) loyns of the poor were wont to speak thanks and blessing to the rich , now the loyns of the rich speak hunger and thirst to the poor . god hath set up the rich ones of the earth to be gods as it were unto the poor to do good unto them , and to distribute to their necessities ; but the graces and favours which are received , do not countervail sometimes the sacrifices and peace-offerings that must be given to these deities . when any petitions are put up to them , they stand as (p) the images of the heathen-gods with the palms of their hands upwards and open , not as willing to give but as ready to receive ; and if any bounty fall from them on solemn times and seasons , it is but as moisture that fals from the heavens , which the sun first drew up from the earth . neither is hospitality only lost , but those other vertues also which we spake of , as proper to nobles and gentlemen . in stead of humility , behold pride ; some scarse daining a word or look to others , and yet as much offended as (q) haman with mordecai for the omission of a knee to them , and ready to fall foul upon a man for lack of some few cringes and congies , as ( they say ) evill spirits are on them that conjure them up , if the least line or figure be omitted in their magick ceremonies . in stead of mercy , behold cruelty ; the condition of divers being like those surrentine wines which some commended , but tiberius called , (r) generosum acetum , generous vinegar , savouring rather of the crab , then of the grape or any such like generous stock . but who are these ? (s) the true vine cannot lose her pleasantness wherewith she cheereth god and man. these grosse failings are seldom in the true , but in those that pretend to , and are climbing up to the gentry . and such may know , that they take not the right course to hit the mark which they aim at . for , what was said of (t) one , is true of all these vertues , hospitality , humility , curtesie , mercy , are each of them a most courtlike quality ; and the contrary savours strongly , and suits best with the countrey . let us make but one demand more and we have done . 4. thou that art descended of noble parents , such as were great patrons of learning , great advancers of piety ; wilt thou by putting down learning and debasing the ministery pull down religion , and bring an everlasting blot upon thy family ? what ; is not learning worth the countenancing ? one that knew the worth of it will tell thee , (u) that common people should esteem of it as silver , and nobles as of gold , and princes as of pretious pearls : and they have been thought happy , (x) to whose share by the gift of god it hath fallen , to do things worthy to be written , or to write things worthy to be read . but these were schollars , and pleaded their own cause . true ! but we have as much also from noble personages . (y) alexander the great , if it were put to his choice , said , he would rather be great for learning , then for wealth or war. (z) numerianus professed , that he had rather have a statue erected for him as an oraet●r then an emperor . and (a) sigismund of late years preferred schollars before others , as being in his judgement better then others , saying , that , he could create noble men , but god only learned men . or do you think that religion and learning will stand alone without any helps and encouragements ? so thought iustinian an emperour (b) who digested much law into books , but little learning into his brain . and therefore taking away (c) salaries from professors , he fell to building of temples ; but while temples went every where up , which made , he thought much for his glory , learning went down , and barbarism and rusticity overrun the empire , to his no small infamy . or , do you think that true love to learning and religion can stand with the contempt of the professors of the one , and ministers of the other . it was (d) feelingly and fully spoken by themistocles as suffering in that nature , i cannot commend those that have the same cup to drink and to pisse in . can we drink and pisse , pisse and drink in the same cups ? can we prise and despise , use and abuse the same persons ? so some have done , but not (e) sutably to their religion , nor agreeably to their profession . the greeks honoured their gods with obscene and filthy stage-playes , and reckoning them as a great piece of their religion , they had their stage-plaies also in great veneration ; but the romans ( which was strange ) honoured their gods with the same playes , but gave no honour at all to the players ; making use of their art , but rejecting the artificers as infamous . and if st. austin did thereupon wittily reason thus : the greeks lay down this proposition , if such gods be to be honoured , then such persons ought to be honoured . the romans come in with the assumption , but such persons are no wayes to be honoured . the christians make the conclusion , such gods therefore are by no means to be honoured . then we may argue as truly : the christian proposes , if religion ought to be regarded and maintained , then due regard and maintenance ought to be given to the ministers thereof . the sectary assumes , neither maintenance nor regard ought to be given to ministers . the atheist concludes , therefore religion is neither to be maintained nor regarded . but the nobility and gentry of the land have hitherto in the worst times forbid the conclusion , by making another kinde of assumption ; and we are confident , while any true bloud runs in their veins , neither due regard nor due maintenance shall be withdrawn from the ministery . and indeed whatsoever phansies may run in some mens heads , yet assuredly nothing can be carried on in church or state , with good command , till magistrate and minister go together hand in hand . the hydras head of sin will never be destroyed , except the one cut it off as (f) hercules , and the other as iolaus commit it to the fire ; neither will they ever get the mastery over their enemies , except as the (g) two sons of actor in homer guide the chariot , the one holding the reins , the other the whip : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were twins : the one held the reynes still in his hand , the reynes still in his hand , th' other did with whip command . so they both of them guide the chariot of the church with joynt-authority , and contribute both their power to each other for the gaining of the victory . and truly as the piety of our ancient nobles took up the clergy into the same chariot with them , not only as (h) iehu did ionadab to see , but also to guide and regulate their zeal , and to act with them in the supreme authority : so it will not be an act unworthy their successors to raise them again ( being unexpectedly raised themselves ) to that dignity from whence they were cast down of late , and that in respect of outward distempers , not without some iniquity . a difficult work we confess to bring about , but seeing god hath brought home again our royall soveraign (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the oath of his enemies , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the hope of his friends , we know not but he may raise up also the sacred order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the sanction which hath passed against them . this would not be dishonourable for the nation , and ( quicquid aves contrà minores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not unlawful in religion . the case may in such sort be stated and determined , as it hath been long since by no unlearned (k) or religious person . envy cryes , tolle , tolle , take , take , all from the clergy that is called temporal . (l) no man that warreth entangleth himself with the affaires of this life , that he may please him who hath chosen him to be a souldier . flattery cries , oh quanta sublimitas ecclesiasticae dignitatis ; oh how great is the sublimity of ecclesiastical dignity ! (m) to christ , all power is given in heaven and earth , and none can have any power , but what they receive from his vicars here beneath . but discretion looks to the original of things , distinguishes betwixt dues and favours , considers the differences of times , and circumstances of things , and findes that that may be given , taken , and managed by them now , to the great advantage which could neither be given , nor taken , nor managed by the apostles without the prejudice of christianity . howsoever therefore some may be as good friends to the clergy , as (n) the thebans to the athenians , who would have had them wholly rooted out by the lacedemonians , yet nobler spirits , like (o) the phocians will intercede for them , as they for the athenians , who lookt on graece as wanting an eye , if athens should be wanting . this is certain , whosoever considers the benefits that are derived unto them by the clergy , cannot but say as (p) he that was in his age as great a politician as any . god blesse them by whom god blesseth us , and will not be unwilling to raise them on earth by whom god raises them to heaven . nor can any envy them a seat with them here , who shall be willing to see the apostles of christ sitting with him on twelve (q) thrones , and judging the twelve tribes of israel hereafter . to wind up this admonition , let such as are descended of antient families , take heed they do not bring dishonour upon them by the forenamed , or any such like , enormities . as it is common with them to stand upon their gentility , so let them have a special care that they be not justly charged with grosse crimes in matter of morality . is it not a shame and a grief , to see rare parts of nature either drowned with sottishness , or overrun with vice for lack of tillage ? is it not strange to think that men should run such races , and follow such debauched courses , that if their (r) servants should do the like , they would bestow on them a hundred honorable titles , and think no stocks or houses of correction sufficient to punish their debauchedness , and yet pardon all in themselves , and passe it over as matter of mirth and pleasantness . is it not ridiculous to see men of great birth and wealth , to have little wit or worth ? and that a man should have never a good condition , not one good quality , and yet please himself with that of the poet , (s) ast ego cecropides , but i am a gentleman of great antiquity . a man of mean birth (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither son of lord nor lady , hath all liberal arts under his (u) coat , law , divinity , feats of chevalry , and can a hundred wayes do service to his countrey ; and the other is nil nisi cecropides , nothing but a gentleman of great antiquity . every creature is valued according to its own inherent worth , and must man alone take up his credit from without himself , from his noble birth ? (x) the dull jade is not the better accepted , because his sire hath run many a race ; nor the dog because his dam hath oft won the chace . (y) if thy breath slink , or thou be deformed , wilt thou say , thy father was sweet or fair ? or if thou be weak and sickly , wilt thou plead , thy father was stout and debonaire ? the vertues of our ancestors will not heal our vices ; but the lustre rather of their glory , like a bright shining (z) light , will the more blazon our infamy . what do eminent birth , and eminent vices purchase for men , but more notorious ignominy ? when the meanness and bad manners of others lie both hid in obscurity . suppose the noble acts of mean progenitours do (a) prop up for a while , the defects of their successors , as shores do rotten edifices ; yet as the one , except they be repaired , so the other at last will sink and (b) fall to ground through their own vices . in short , if men of good birth be vicious , they are but as pools which receiving good water from the spring-head do stand and putrifie ; or if , not being given to much vice , yet they be not vertuous , they are at best but like (c) the cedars of lebanon which mount up to a great hight but never fructifie . we laugh at the romanists who glory that they sit in st. peters chair , when god knows they dwell where (d) satan himself hath his throne : and style themselves the successors of the apostles , when they have neither any affinity with the manners , (e) not consanguinity with the doctrine of such predecessors . and is it not also ridiculous for men to take to themselves the honours of noble personages , and allow to themselves such vices as are not sufferable in ignoble persons ? either glory not of the nobility of thy birth , or grace it with the goodness of thy life . (f) this is the credit of nobility and gentry indeed to let the world see cleerly that they inherit not only the honours , but the vertues of their ancestors . 3. forasmuch as they that are well descended , are better mannered , better conditioned ; men should learn to match themselves into a good house , a good kindred . (g) in other things of nothing so great concernment , we are wisely enough and carefully provident . that we may have a good stock of cattel , we will look to the breed . for the sowing of our ground , we pick the choysest seed . and shall we think in the procreation of our children , that it matters not what the original be , scythian or barbarian , bond or free . * the vertue and goodness of the seed discovers it self both in man and beast . a generous seed , a generous brood . and look as it was said of cato , (h) that cato and continency came both out of the same womb : so may we say , that of the same seed , nobility and ingenuity , nobility and magnanimity , liberality , curtesie , and every good quality doth most an end proceed . and yet howsoever men may praise and commend highly nobility , wealth for all that doth commonly make the marriage and contract the affinity . so men can raise their estates , they care not many times what blots and steins they bring into their houses , to the great (i) dejecting of their childrens spirits when they shall hear them charged upon them in after-times , and themselves be conscions of their parents vices . but a wise man will rather seek a vertuous then a wealthy issue , and chuse rather to leave his children the treasure of (k) an ingenuous confidence arising from the knowledge of his good parentage , then a stained or tainted inheritance . true it is , that some evils ( as , proud and scornful spirits ) do cleave to great births ; and women especially that are derived from great families , do reckon (l) the conquests , triumphs , honours of their ancestours , as a part of their husbands dowries , and a man shall have need of a (m) good god ( as one saith ) and a sea of water to wash away their insolencies . but these are not the vices of nobility it self , but of some few noble personages , and are recompenced generally with eminent vertues . 4. lastly , this should be for caution to parents , that they set not their children as much backward for lack of education , as they help them forward by conveighing a noble nature to them in their generation . true it is , that as some constitutions of body are stronger , so some dispositions of minde are better then others . so that two being trained up under the same discipline , the same laws , one notwithstanding may surpass the other by many degrees ; and yet for all this , every disposition is (n) helped forth , or hindred much by good or bad education . (o) medea had more wisdome then witchcraft in her , who taught men to bring their soft and effeminate bodies to a better temper by military and manly exercises . hence the report arose , that by boyling anew their flesh , she brought them back from age to youth , and made them look lively again and fresh . whereas this new devised concoction , was nothing else but a better advised institution . it were well , many noble youths were not quite spoiled by their parents witchcrafts and sorceries , or by the inchantments and flatteries of base parasites , which by the parents countenance creep into noble families . (p) but as lycurgus shewed the men of sparta , that of two whelps of the same litter , comming both from one dam and one sire , the one for lack of nurture proved a ravenous cur , good for naught ; whereas the other being better tanght , minded nothing more then what he was bred to , the sport and game . so it fals out too often , that in the same noble families some for lack of good discipline are good for nothing but the pot ; whereas others being better educated , grow either by learning or military arts renowned , and gain for themselves and their countrey a great name . a mean birth may be supplyed by a noble education , and made fit for any great design or notable action ; whereas for lack of discipline and culture , there seldom comes any thing very excellent from mee nobleness of nature . gold it self , the best of metals , is not so good when it comes from the oare , as when it hath passed the fire ; nor yet is it of that worth or price , till it be wrought by the goldsmiths artifice . nature is brought by art to its full perfection : and so should generous births by sutable education . (q) the romans were wont to cloath their children with purple that from the very colour of the cloth which they ware , they might learn bashfulness and modesty , which is the colour of virtue . and it is but fit that by all good wayes ( whether silent symbols which are emblematical , or soveraign discourses which are more emphatical ) the hatred of vice should be wrought in the hearts of noble youth ; that so shame might stein their cheeks , when by vicious courses they stein their noble births . and look , (r) as gardiners are wont with props and stakes to stay up their young plants , that they may shoot forth , grow and fructifie the better : so ought good parents to stay up their children by good precepts , counsels , and instructions ; which growing up with them may engender such vertues , properties , qualities which shall be agreeable to their birth , place , and dignities : and may season their hearts with the fear of god , and true piety ; which is , if not the only , yet , the best kinde of nobility . and so we come to the other point which we observed , that piety is the best nobility ; or , godly ones are the greatest nobles . (s) we finde four several sorts of nobility mentioned by the ancient , who going their several wayes , and following their several conceits , might give occasion to others to multiply divisions ; but we conceive all the kinds thereof may fall under a triple enumeration ; created , natural , acquired . the created again is double . one conferred by god , who stamps some part of his image upon the soul of every man that comes into the world : and so we think either may be said , that all are alike noble , being all are made after the image of god ; or that none are noble at all . as if all men were kings , (t) as cyneas said of the senate of rome , we might truly say , there were never a king in a kingdom . the other conferred by princes ( a kind of gods on earth ) either for love or money , called by nazianzene , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & not amiss termed by another , (u) parchment nobility , which is as far from true nobilility , as painted from native beauty ; and deserves as much to be reverenced , as the ape when he is dressed up to personate the lion. the natural is that which is by descent from parents , by succession from ancestors ; to which one of the three former of those kinds mentioned by plato may be reduced . for whether men descend from those which are good men for their piety , or great men for their rule and authority , or famous men for some special service or excellency , unless they be such as their parents were themselves ; they have onely the matter and not the form , and are heirs onely of a naturall , and no better then a nominal nobility . the acquired is that which is gotten by a mans own vertue and industry , which is therefore called personal also , because it is the purchase of his own deserts , and not his ancestors glory . and this though it cannot be matched with that , which is both natural by succession , & personal by acquisition ; yet if the natural be not accompanied with vertue , which is the form of nobility , the personal and acquired must have the preheminency . now this personal nobility , whether taken by it self , or in conjunctiion with the natural , may be considered , either as consisting in moral vertues onely , and such like qualities as are beneficial to the common-wealth , according to which the nobility of the heathen , and such like is to be reckoned : or else in supernatural graces , the fear of god , and true piety , which make for the glory of god , and the good of the church , according to which christians are to be accounted noble ; and this we say , is the best nobility . though the name ( there is no doubt ) were first imposed upon that which is carnal or civil , and afterward translated to that which is spiritual ; yet as in other things of like nature , not that which is carnal or civil , but that which is spirituall is best . the spiritual kindred is best . (x) he that doth the will of my father which is in heaven , the same is my brother , my sister and my mother . the spiritual food best , (y) my meat is to do the will of him that sent me , and to finish his work , and , my flesh is meat indeed , and my blood is drink indeed . the spiritual fast best . (z) is it such a fast that i have chosen , a day for a man to afflict his soul , to bow down his head like a bulrush , and to spread sackcloth and ashes under him : wilt thou call this a fast , and an acceptable day unto the lord ? is not this the fast that i have chosen , to loose the bands of wickedness , &c. the spiritual ornaments best . (a) put off concerning the conversation in time past the old man , and put on the new man. and as the elect of god holy and beloved , put on the bowels of mercy , gentleness , humbleness of mind , meekness , long-suffering . the spiritual freedome best : (b) if the son shall make you free , you shall be free indeed . the spiritual sacrifices best : (c) the sacrifices of god are a broken spirit , and to do good and to distribute forget not , for with such sacrifices god is well pleased . so the spiritual nobility is best . the fear of god and true piety . though the carnal have the priority in nature in all these , yet the spiritual kindred , food , fasts , cloathing , freedom , sacrifices nobility is best . and for the last however the great ones of the world brag much of their nobility , yet godly men surpass them therein in every respect . 1. in respect of their parentage ; they are descended from the most high. (d) they are the sons and daughters of the almighty . they are born not of bloud , nor of the will of flesh , nor of the will of man , but of god. that which was the vain ambition of some of the heathen , as (e) of alexander and others , is their happy condition , they are the sons of god. and whereas the great ones of this world , notwithstanding their goodly parentage , are the children of (f) night and darkness , (g) children of wrath , children of death , children of hell ( the (h) rich glutton , that spake himself the son of abraham , was tormented in the flames of the infernal pit ) all the godly are (i) the children of light and of the day , the children of (k) promise , the children of the (l) wedding-chamber , and not only children (m) as wicked men may be , but certain (n) heirs of the kingdom of god. for their mother , the womb wherein all godly men lie , is that of christs spouse ; the (o) lambs wife , who is a great queen , and hath (p) kings daughters and honourable women for her attendants , is their mother . they are all sions children . and as the (q) lycians take their name from their mother , and if their mother be honourable , reckon their children so , whatsoever the father be ; and the children base born , if the mother be so , though the father be never so honourable : so they call no man (r) father on earth , but count it their honour that they are the children of the church ; which though she be on earth , yet is not of the earth , but hath her original from above . (s) ierusalem from above is the mother of them all . so that as they excel all by the fathers side , they surpass also by the mothers side , ierusalems , w ch is their mother , descending also from god. indeed upon a true , account , & at first rise (u) god may be said to be both father and mother to them . (u) by his free goodness a father . (x) by the power and fruitfulness of his grace , a mother . even as also the ministers of god , the inferior and subordinate agents in their generation , are sometimes called fathers , as begetting them ; (y) in christ iesus i have begotten you through the gospel . and sometimes mothers , as bearing them , and bringing them forth ; (z) of whom i travel in birth again , till christ be formed in you . those vertues and excellencies , which in carnal and corporal agents are divided , being more eminently and perfectly in spiritual agents united . 2. in respect of their divine nature and qualities . they are children of god , and so are born not of (a) corruptible seed , but incorruptible . the word of god is the seed of which they are begotten . and as there is vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a formative vertue in the corruptible seed of man , by which it comes to pass , that one man differs from another in conditions : so there goes a formative vertue with the word of god , even the (b) spirit of grace , which begets in them a disposition above that which is humane , and forms them after the (c) image of god , makes them partakers of the divine (d) nature and (e) holiness of god , and works in them such affections , and conditions whereby they excel all others , which are not born of the same seed , nor have the same seed of god abiding in them , which they have . the spirit works in them the same mind , will , affections , desires , dispositions which are in god , and makes them in all , holy , (f) as he is holy , and (g) pure as he is pure . there are as we have shewed special excellencies to be found in those that are noble according to the flesh , whether christians or others ; truly religious , or not : and they that are spiritually noble come not behind them in any thing , and excell them in all those things , that have any excellency by nature above the rest . they lose not any priviledge which they have by the flesh , but gain over and above that which comes by the spirit . 1. they are as docil , and ingenious , and as capable of any humane wisdom and learning , as the best . (h) moses was learned in all the wisdom of the egyptians : and we see dayly the children of god come as (i) richly laden out of the schools of men , as ever the israelites did with spoyles out of the land of egypt . iulian a learned emperour , but wicked apostat , saw it , and was grieved at it . (k) we are wounded ( saith he ) with our own quils : out of our own books they take weapons , which in fight they use against us . we may see the learning of those fathers , some of which as living before him , or being contemporary with him , he complained of , and may reap the fruit of that with joy , which was a grief of heart to him . (l) we may see how destructive a pen to error lactantius had . how instructive in good manners hierome . how assertive in doctrine austin is . what a high strain , hialry ; what an humble vein chrysostome hath . how basil reproves . how nazianzen comforts . how fluent orosius is . how short and trusle ruffinus . how eusebius tels his story . how sollicitous eucherius is . how paulinus begins . how ambrose proceeds . (m) how tertullian thunders and lightens . how more (n) stoutly cyprian speaks then eloquenly ; and yet how much more strength there is in his life then in his speech . 2. pass we from learning and wisdome to matter of courage and magnanimity , and we shall find that the godly fall not short of any . (o) the lord is a man of war , and (p) he teaches their hands to war , and their fingers to fight . (q) he girds them with strength to subdue their enemies . besides what they have by nature , (r) he gives them also a spirit of might and power , as being to wrestle not onely with (s) flesh and blood , but with principalities and the rulers of the darkness of this world , spiritual wickednesses in high places , which do every day vanquish the men of this world , and are every day vanquished by the children of god : who being armed with a double kind of armour , are carried on with as undaunted a courage as any , against their two kind of enemies spiritual and temporal . and indeed to yield them so far as justly we may the preheminence in all things ; some of them have had no peers either for learning or valour , wisdom or courage . all the lawgivers of greece cannot match one moses . nor all the wise men one solomon . nor all their worthies one iosuah or david . nor all their feigned herculesses one true sampson . 3. if the nobles of the world again think they have wherein they may trust in matter of manners , the children of god more . are the one humble , the other as being born of god , more . (t) the lord is high above all nations , and his glory above the heavens , and yet humbleth himself to behold the things that are in heaven and earth . so they are high in gods , and in all good mens eyes , and yet low in their own ; and (u) raise themselves higher by their lowly carriage . (x) i am dust and ashes , faith abraham . (y) less then the least of all thy mercies , saith iacob . (z) i am more brutish then any man , and have not the understanding of aman , saith agur. (a) i am not worthy to unty christs shoes , saith iohn the baptist. (b) that he should come under my rook , saith the centurion . (c) i am less then the least of all saints . the (d) chief of sinners , saith saint paul. 4. are the one courteous , the other as the true children of god , more . (e) the lord is kind to all : (f) he appears not in a rough wind or terrible earthquake , or burning fire , but in a still and soft voice . he (g) speaks good words , comfortable words , he speaks friendly words , he speaks to the (h) heart of the church . so his children are full of kindness ; full of courtesie , their religion doth not make them rude and rustick , but as it teacheth them to maintain good works , so also to keep up good manners . they hate indeed hypocrisie , but they love courtesie ; and account , as we may learn by their (i) practice , the omission of a salutation to be no small sin in civil conversation . 5. are the one liberal , given to hospitality ; the other as the true children of god , more . as the lord hath manum extensam to help , so he hath manum expansum to give . (k) thou openest thine hand , and satisfiest the desires of every living thing . (l) he giveth richly all things to enjoy . so his children are free-hearted , and open-handed . true it is , there be some gentlemen ( as we said ) and some professors , that have a thrifty , frugal , saving religion : but as the one are mock-gentlemen , so the other are mock-professors . there is not a child of god mentioned in scripture , as touched with covetousness . (m) god abhors it , and they all abhor it ; and whereas other shut that they may keep out , they have still opened , and (n) stood at their doores to take in whom they might relieve who thereby (o) entertained angels , who came not so much to feed on their chear , as to feast upon and reward their charity . 6. are the one mercifull ? the other , as children like their father , more . (p) the lord delights in mercy above all . he delights in mercy , and rejoyces over the sons of men to do them good : but to the work of justice he proceeds as to a (q) strange work ; and to the act of judgement , as a strange act . (r) his heart is turned within him , and his repentings are kindled together . and while there is any hope he spares , and when there is no remedy yet he doth not stir up (s) all his wrath , nor execute the fierceness of his anger upon his people . and as he is to them , so are his children to others , as willing to impart mercy to others , as they are to receive it themselves ; as ready to pity , as to be pitied ; to pardon , as to be pardoned ; to forbear in expectation of amendment , as they would be forborn ; and while there is hope of cure , dressing and cherishing as their own members , and when all hope is past , as loth to have them cut off , and as sensible of their smart , as if they were a part of themselves . 7. doth the one stand well affected and seek to advance learning and the nurseries thereof , and the religion which they profess , and if they be christians , the church of god and ministers thereof ? the other as the true children of god more . (t) the lord loves the gates of sion more then all the habitations of jacob : and how he provided under the law both for the safety and livelihood of those that ministred in his courts , is well enough known (u) touch not mine anointed , and do my prophets no harm : and who amongst you shuts a doore for nought , (x) or kindles a fire on mine altar for nought ? and though he hath expressed no quotum for them under the gospel , as having given a sufficient precedent under the law by his own example ; yet he hath spoken (y) enough to that purpose , and in all times made sufficient provision for them . when they had least of all , yet then we find they did not (z) want at all : when i sent you ( saith christ to his disciples ) without purse and scrip , and shoes lacked you any thing ? they replyed , noth●ng . and he that commanded the (a) ravens to feed elias , hath still kept such a commanding power over the hearts of men , that though they be never so covetous , never so ravenous over this worlds goods , they have not quite eaten up all , but afforded his ministers a competent allowance . it was long before prophesied , and we have long since seen it fulfilled , that kings as nursing fathers , and queens as nursing mothers , should make abundant provision for the church of god. constantine begun , aud all christian princes have followed him , and the more religious men have been , whether publick or private persons , the more liberal they have been in this kind : and never any took away the means of the church , but persecutors and apostates , and such as meant to destroy the church it self . as for those who bo●e the sword among us of late , and had it in their mindes to rob and spoil the church , which their predecessors laboured to enrich : we may say of them , to their reproach , what the poet speaks to the honour of clytemnestra , who preserved her husband , when all the rest of her sisters destroyed theirs , that they had (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a single-conceited , and a single-opinioned sword by themselves . the sword of the lord , and the sword of his religious vicegerents , have hitherto been for the defence and maintenance of the church and ministers thereof . 8. in all these things they excel . but that which sets them cleerly above all , is the dominion which they have over their passions , through the work of mortification , and that divine temper which they have in respect of worldly things by their heavenly conversation . the nobles of the world , though they do worthily and seem to fly high upon the wings of vertue ; yet ( as it is said of birds ) (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fly still with their passions about them . whithersoever they go , some passion of envy , lust , malice , anger , or the like , goes along with them , which defiles every action : and as birds though they mount high , yet turn their backs to heaven , and (y) look down-ward , and have their eye still upon the earth : so their minds are still upon the earth and earthly things , in their very noblest and highest designes . so that what is said in general of all men , (y) that they are never wholly free , but must serve either the law , or their lust , money or the base multitude ; may be said in special of them , they are servants still to some base lust or corruption , and while they rule over men without them , are slaves to the beasts within them . and look as men of mean birth , though they do many things well , yet still discover their lack of breeding , by some rude and unhandsome action : so the nobles of the world do stein their best actions , and discover still their carnal generation by some base vice or corruption ; to which , if not openly , yet in secret they pay their constant devotion . (a) yea while men glory too much of their birth , we may observe , how they are by gods just judgement given up to looseness of life . while they lift themselves up , and look over others in pride of spirit , they stumble and fall through the (b) slipperiness of the flesh ; while they please themselves with the conceit of their native excellency , they are supplanted by the deceit of their natural concupiscence . we may remember how (c) suddenly the pride of spirit in our first parents , was punisht by the rebellion of the flesh . while they conceited to themselves high things in their minds , they suffered instantly shamefull things in their members . (d) and so the gentiles when they grew vain in their imaginations were given up straight to vi●e affections ; and while they waxed wanton , and played as it were with their natural wits , were delivered up by god for a reward to unnatural wickedness . thus (e) the lust of the flesh humbles them , whom the pride of heart lifts up . thus they fall from the h●gh (e) flight of birds , beneath the sensual appetite of beasts . thus they are cast down below themselves by their inordinate affections , who set themselves up above themselves in their fond imaginations . but now the godly , though they be (f) subject to the same passions with others , yet they are not subjected to the same enormous corruptions . as their carnal birth , wherewith great ones please themselves , leads them on to carnal lusts : so the godly being born again of the spirit , do mortifie the deeds of the flesh by the same spirit . (g) they that are christs , have crucified the flesh with the affections and lusts . (h) the whole heard of them is drowned by them like the swine in the gospel (i) not by a monkish profession , but in a dead sea ( if i may so call it ) of mortification . or if any of them live . yet they shut them up as close , as (k) ioshuah the five kings in the cave , and keep them as fast prisoners as tamberlain did bajazet in an iron cage . and for the world , though they be in it , yet they are not of it . though they live on the earth , yet (l) their conversation is in heaven . (m) while other men walk in a vain shadow , and disquiet themselves in vain heaping up riches , and cannot tell who shall gather them : they walk with god , and seeking rest and happiness , seek it only in him whom is centrum quietativum , the only center of all true rest and happiness . (n) while the multitude , as the israelites , stay at the foot of the hill , and fall to idolizing the creatures , doting upon , and dancing about , as they about the golden calf ; the godly are in the mount with moses , talking , and conververfing , and solacing themselves in god. and as they say of (o) some hils , that they are so high , that they are little or nought infested with clouds or winds : so the spirits of the godly are so (p) sublime , that violent passions and turbulent affections do seldom or never discompose or distemper their minds . true it is , that as the mists which rise out of the earth , do many times hang on the brow of high hils : so the mist of some passion may sometimes hang on the brow of their understanding , and obscure and darken for a while their reason : but as of the one , by the beams of the sun ; so of the other , by the beams of gods grace , we soon see a sudden dispersion . true it is again , (q) that as the eagle which sits ( in the poet ) on iupiters scepter , lulled asleep with sweet and delicious musick , doth hang the wing , and seem ready to drop off from her high perch and sublime station : so the children of god being lulled afleep sometimes with the pleasures and delights of this world , do flag and fail much in their wonted devotion , and seem ready to fall quite off from their high calling and heavenly profession ; but (r) the seed of god abiding in them , they recover themselves , and answer again their noble birth , and divine generation . it is with them in such cases , as with men that are intent on their business , though they be surprised sometimes with sleep , yet while they sleep , their (s) heart wakes , and the least warning , check , or call makes them start up , as (t) samson out of daelilahs lap , and break loose from the wit hs and cords of sin and vanity wherewith satan for a time did blind and bind their imagination . t is impossible that the fogs and mists of passion should hang long about their brows , who are clothed with the (u) sun ; or , that inordinate thoughts and cares for this world should trouble their heads , who have the (u) moon and all sublunary things under their feet . and thus both for parentage and divine nature , the godly surpasse all . their nature , by the work of gods spirit upon them , being in a sort divine ; their life pure and holy , as the life of god ; their vertues , as being freed from all violent passions , and inordinate affections , eminent above all other ; and indeed not so much to be termed vertues as graces . whereas the vertues of the heathen and irreligious christians , being tainted still with some lust or secret corruption , are not so much vertues as glittering vices . or if their vertues could be free from that pollution which we now speak of , yet would they not so be free from all aspersion , there being nothing at all of gods glory , either first or last in their intention . (x) as lactantius said of the heathen , that their learning was without a head ; that their religion was a headlesse religion , because they knew not god : so may we say of all vertues which the nobles of the world make shew of , they have no good grace , they are graceless vertues . the original of them being only the dictates of reason , and their end , their own glory ; or at best , the good only of the common-wealth , without any respect to god , and so no better in the judgement of the most high , then treason . but all the vertues of the godly are most properly graces , (y) their beginning being from grace , and their (z) end , as the godly themselves , the praise and glory of god. 3. they surpasse all others in their relations and priviledges the nobles of the earth stand much upon these , and will reckon up , if need be , their ancestors (a) to the twentieth and thirtieth generation ; and are so vain sometimes , as to claim kindred with the (b) stars , and write themselves children to the sun and moon ; but when they have gone the highest , they fall yet far short of the godly , who have christ for their elder (c) brother and all the saints , the glorious company of the apostles , the goodly fellowship of the prophets , the noble army of martyrs , all the children of god throughout the world , for their brethren . and for their priviledges , they are the (d) citizens of heaven , and peers ( if i may say ) of the kingdom of god. they (e) have fellowship with the father , and with his son iesus christ ; yea , and with the blessed spirit also . (f) the grace of our lord iesus christ , and the love of god , and the fellowship of the holy ghost be with you all . so that there is not a dram of power in the father , of merit in the son , of comfort in the holy ghost , but they have an interest in it . so that they may alwayes delight themselves in the love of the father , relieve themselves by the grace of the son , and solace themselves in the comforts of the spirit . and having this fellowship with god , and being as it were peers of his kingdom , it is no wonder that they have also tutelam imperii , the guard of the almighty , the ministry and protection of the angels about them . (g) they are all ministring spirits sent forth for to minister to them who shall be heirs of salvation . so that there is nothing spoken so highly and vaingloriously of their kindred and priviledges by others , but it is made good in a higher way to the godly in the greatest truth and reality . 1. and this in the first place letteth us see the reprobate minds and dispositions of those who have the godly in lowest estimation who ought to be in highest repute with them for their piety and devotion . let men be singular for learning , or any art or mechanique profession , they are admired and adored by all ; but good men are lookt upon , and talkt of , but (h) as monsters of nature , or some new mixture or strange composition . they that keep themselves carefully from the filth and off-scouring of the world , are generally reputed (i) as such by those that are the filth and off-scouring of the world indeed . yea , let the great ones of the world busie themselves much in matters of piety , and they shall run presently the hazard of forfeiting , with some of their own rank , the honour of their nobility . that which salvian long since complained of , is as true in our times . (k) if any noble man shall begin to turn towards god , presently he begins to loose the credit of a noble man with men . oh how little is the name of christ esteemed amongst christian people ! when religion makes a man ignoble , and noble men are compelled to be wicked , lest being good , they should be lookt upon as worthless . (l) the turks are of opinion , that learning doth soften and emasculate mens minds : and the like heathenish opinion , have some of piety , that it doth weaken and effeminate mens spirits , and take them off from every thing that is manly . true it is , godly men cannot swear , nor drink , nor drab it so stoutly , nor give a sudden stab , nor enter the lists upon every trifling occasion so desperately , as they that think and speak of them so contemptuously . but , let the glory of god , and service of their countrey require it , and none shall quit themselves more nobly . let iulian the emperour command his christian souldiers saying , (m) producite aciem pro defensione reip . bring forth the battail for the defence of the common-wealth , and every one obeyes : let him change the word and cry , producite arms in christianos , bring forth your weapons against your fellow christians , and they acknowledge another superior , and regard not what he sayes . they are cowards arant cowards to do evil . they can do nothing against , but have spirit and courage enough , for the truth . let sword , fire , beasts , whips , wheels , wracks , be prepared for the martyr gordius , gordius is prepared not to die once , but (h) ten thousand deaths ( if possible ) for christ. let romanus be threatned first with the wrack , and then be spared by reason of his noble birth , he will renounce the honour of his birth , rather then loose the honour of being a martyr . (o) absit ut me nobilem sanguis parentum praestet , aut lex curiae : generosa christi secta nobilitat viros . god forbid that bloud of parents ( saith he ) or court of honour should ennoble me christs generous sect gives nobility . (p) let sanctus , let lucian be tortured and questioned of what countrey they are , they each reply , i am a christian. of what profession ? i am a christian. of what parentage ? i am a christian . to every demand , i am a christian : shewing at once their courage and constancy , and that christianity is the best nobility . did these want valour ? or may they not seem to have drunk of the cup of spirits , which some talk of ? or doth not the spirit and life , which were both in their words and actions , shew clearly , that they had drunk indeed at (q) that fountain , which springs up in gods children to eternal life , and that the (r) spirit of glory , and of god , did rest upon them . and have not women also in like sort played the men , and marched along with them in the same equipage , shewing , that they are indeed not onely flesh of our flesh , but (s) bone of our bone , by their incomparable courage . we have read of a prince , that was called (t) tremblant , by reason of the trembling of his flesh when his armour was wont to be put on , who being demanded the reason by some who had his valour in suspition , told them , you have little knowledge of me ; for if my flesh knew , how far my courage would ere long carry it , it would fall into a flat swound . but surely we have so much knowledge of those that usually vilifie the valour of true christians , that should the same conflicts be presented to them , which were sometimes to the martyrs , not onely their flesh , but their hearts would be tremblant , and they ready for lack of spirit to encounter them , to fall ( as (u) saul in his distress ) flat on the ground . none but the christian spirit could endure the brunts , which the christian hath undergone . well and good may those , which are noble according to the flesh , want , as we see too often by experience , the spirit of piety , but the true christian can never want the spirit of magnanimity ; or if a christian should possibly prove a coward , he hath that , as other infirmities , from the flesh , not the spirit : even as the other , if they prove religious , have it from the spirit , and not from the flesh . 2. this lets us see , how little cause some have to please themselves with their nobility , who have no regard to godliness , no respect to piety . such are not so happy upon their own account , in respect of their noble birth ; as they are miserable upon a true account in respect of their wicked life . such ( as seneca saith ) are (x) noti magis quàm nobiles , of greater note then nobility . as ishmael is more noted for his (y) scoffing humour , and esau for his (z) profaneness , then that the one was descended from abraham , or the other from isaack . and indeed howsoever some pride themselves in that they are descended from such and such ancient families , yet both (a) sacred , and (b) profane writers fetch usually their pedegrees from other roots , and derive them from other originals , calling as the vertuous from the qualities which are notable in them , children ( as we have said already ) of light , day , wisdome : so the wicked , not from their ancestors but from their manners , children of darkness , envy , murther , death , and the like . and what honour can proceed from a noble birth imbased by a sinfull life ? what credit was it to the jews to be the children of abraham by generation , when they were reckoned by our saviour the just iudge of all men to be (c) the children of the devil by imitation . what advantage was it to ishmael to be born , and by his wickedness to be (d) banished out of the same family ? what benefit to esau to be the first-born in the house of isaack , and by his profaness to lose his (e) birthright first , and afterward , by the just judgment of god upon him , (f) the blessing ? or what comfort was it to the poor woman in the gospel to be the daughter of abraham , when she was bound by satan , and so far bound to the earth , that she could not (g) lift up her self towards heaven . if men will be truly noble , let them not satisfie themselves with this , that they are well-born by nature after the flesh , but let them labour to be born again by grace after the spirit . let them not content themselves that they are descended from antient families , but endeavour ( which few like in any sense ) to be novi homines , new men , new creatures . let them not build upon the good deeds of their ancestors , but see that they lay up a good foundation for eternal life by their own good works . our saviour commanded them silence , that proclaimed him with a loud voice to be the son of god , and why ? if we will believe saint (h) ambrose , because he desired rather to be acknowledged god by his own good deeds , than by other vain words : and this we find certain , that iohn the baptist knowing the humour of the jews to be such as is common with nobles and gentlemen , charges them to give the world some evidence of their own worth , and not to think highly of themselves , only because they were descended from abraham (i) bring forth fruits worthy of repentance , and think not to say within your selves , we have abraham to our father . (k) not the descent from abraham , much less from any other ancestors whatsoever , but the like faith , and piety alone , which was in abraham , will save us it was feelingly replied by polynices to his mother in the tragedy , when she askt him , if his noble birth did not stand him in much stead , did not greatly advance him in his banishment . alas ( (l) said he ) , 't is a a wretched thing to be poor . my noble birth fatted me not , fed me not : it is wealth alone gains honour amongst men , and he that is noble if poor , is as good as no body . so may we say to those that think highly of themselves in regard of nobleness of birth , and have no respect to godliness of life . alas , 't is a wretched thing to be poor in grace . nobility sanctifies not , saves not , keeps no sin from any soul , not any soul from hell. though it may find admission for a man into princes courts on earth , yet it will make no way of it self alone into the court of heaven ; for (m) without holiness , no man can see god. it is piety , and holiness , which god hath respect unto alone , and if a man have all other natural and civil ornaments , and want piety and holiness , he is , though he think himself with simon magus to be some (n) great one , but ( as saint paul professed of himself to be (o) without charity ) just nothing . 3. this is direction both for noble , and ignoble , how the one may gain that which as yet he hath not , and the other may enhance that , which he hath already . (p) as socrates advised young men , if they were ill favoured to correct their deformity by vertue , and if they were fair , not to stain their beauty with vice . so let men of mean and low birth ennoble themselves by a godly life , and (q) press to the mark for the prize of the high calling of god in christ : and let those that are of an high and honourable birth , take heed how they debase themselves by low and sordid manners ; but adde rather a godly conversation , as a great grace and ornament to that which they have by their birth , a noble disposition . there is a way left open by god for the ignoblest , if they will seek it (r) by well doing , to attain to honour and glory , and they that are of the meanest repute with the world , may yet by a pious life obtain with the saints (s) a good report in the world , and leave a blessing to their posterity , and treasure up a recompence for themselves to all eternity . they that are the least in the world , may become great and glorious by becoming godly and gracious ; and there is no defect in any sort or condition of men , but it may be made up by a religious conversation : the simple by this means may become (t) wise and understanding , the poore by this means may be (u) rich . the weaklings of the world may thus become the (x) the chariots and horsemen of israel . they that have not a rag to their backs may by this means be arrayed in (y) fine linnen , clean and white . they that have not a morsel of bread to eat , may feed every day of (z) manna , angels food they that are servants and slaves may by this means become (a) free . they that are deeply indebted , may thus have their bonds (b) cancelled . they that are reckoned (c) the filth and offscouring of the world may by this means become the (b) lords jewels . they that have not (c) a foot of land may thus have a (d) part in the inheritance of the saints in light . they that are but dust and ashes , may be made partakers of the (e) nature , (f) life , and (g) holiness of god : thus piety doth supply every want , defect , ignominy . thus (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by those forenamed formes , phrases , and expressions as by a glasse darkly may be seen , (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the transcendent prerogatives , priviledges , beauties , excellencies , glories , partly bestowed , and partly prepared , and to be conferred hereafter upon the godly . thus as the very heathen could acknowledge , (k) let a man be godly and religious , and all the victories , trophies and triumphs in the world , shall not make him more conspicuous , more illustrious . true it is , (l) the profane great ones of the world , will still despise those of mean birth , notwithstanding their godly life , and do scorn generally to have any commerce with them , or society in any office , not only if they be low and mechanick persons , which might give just offence ; but though they be as able as themselves in any politick or civil capacity . it hath been observed by naturalists , that there is such such an (l) antipathy betwixt two birds , that though their bloud be mingled together by force , yet they soon sever and divorce themselves again from each other : and it hath been observed also by moralists of the nobility and communalty , (l) that howsoever they sometimes joyn together upon some common services , yet they soon break again , and upon the lest occasion fall quite in pieces . great ones bear themselves commonly so high upon their birth , that they care not that any should come nigh them , though never do well qualified for parts and life . nor can they willingly give others that (m) honour for their own , which for the most part , they arrogate to themselves meerly for the vertues of others . but look now as the profane great ones despise the godly for their mean birth ; so god despises them for their wicked life . as they look upon the godly as a base , so god looks upon them as a black brood . his own people , descended from fair progenitours , he ranks , by reason of their vicious manners , which the foul-faced ethiopians , (n) are ye not as the children of the ethiopians unto me , o ye children of israel , saith the lord ? as they reproach the godly for their mean beginning : so god reproaches them for their wicked living . (o) the princes are rebellious . (p) the princes are revolters . (q) the hands of the princes were chief in the trespass . (r) the nobles of tekoah refused to put to their neck to the yoke of the lord. thus they are branded to eternity , partly for their wickedness , partly for their averseness to the works of piety . and as god , so all good men , though they be honourable by reason of their outward condition , yet hold them as vile persons by reason of their filthy conversation . and satan surely cannot but laugh to see them stand extreamly upon their birth , and yet make themselves the children , yea , the very first-born of hell , by their wicked life ; as if they desired to be chief in the lower , as they are here in the upper world . (s) — crassum ridet vulfenius ingens atque horum centum curto centusse licetur . great vulfenius laughs at such in grossest wise , and hundreds doth scarse at hundred farthings prise . we hate the exposing of any to derision , but we would , not unwillingly , have our words make some impression . we would have great ones and gentlemen see what little cause they have to brag of their nobleness and gentility , while they make themselves the children of the devil , and liable to the same condemnation with the infernal spirits , by their profaneness and impiety . for why ? are not the devils ( if i may so say ) as well-born and descended as the best ? are they not the sons of god , and the children all of them of the highest ? but not keeping their (t) first estate wherein they were created , that is , their holiness , they soon forfeited their happiness , and forsaking their proper station by disobedience at the same instant they lost that excellency which they had over others of gods creatures , and their native preheminence . a wonderful measure of knowledge indeed , and no less (u) power remains in them still ; but , their holiness being gone , the good angel is wholly dead in them , and the evill spirit alone doth survive : and should they now please themselves and be proud of their endowments , having forfeited the honour of their creation , and exposed themselves assuredly to eternal perdition ? our condition is naturally the same with theirs , but that they are fallen without recovery , and there is a way opened for us to redeem our selves from our misery . the only thing that preserves the elect angels , and which must raise lapsed man , is holiness . shall we then content our selves with our present greatness , and not seek to recover by a holy life our former happiness . (x) the righteous , not the greatman , nobleman , gentleman , is more excellent then his neighbour . and shall the godly , though mean of birth , rise up and lay hold of eternal life by righteousness ; and shall the great ones and nobles of the earth perish as the dung of the earth in their dung , their own wickedness ? men aim generally at greatness , and labour to be as high as the best ; and did they seek it by holiness , they would certainly attain it first or last . but now this (y) right hand and left , upper place and lower , precedency and concomitancy turns all things topsie turvey , and brings them in the end , which otherwise might stand like innocent sheep at the right hand , into the place of (z) clambering goats on the left . nothing at the last day will avail us but faith and sanctity when christ shall come to be (a) glorifyed in his saints , and to be admired in all that believe . if men were wise , they would not only as the children of this world provide for the present ; but , as the children of light , look through the present to future advancement . they that minde only the present are like those that see with one (b) eye alone , which seldom see well , and are not very sightly themselves to be seen : but they that look to the present and the future , are like ambidexters and lay hold at once both of this life , and that which is to come . let great ones then and gentlemen look with both eyes to the present and future felicity ; and attaining by their birth , to present dignity , like ambidexters , let them lay hold of the future by godliness and piety . and that they may be assured , let them content themselves with nothing that is less then piety . (c) as christ saith , if you love them that love you , what reward have you ? do not even the publicans do the same ? and if you salute your brethren only , what do you more then others ? do not even the publicans so ? so may we say here , if men have wisdom and learning , and magnanimity , have they more then the heathen ? if they affect the religion which they profess , and seek the advancement both of it , and those that administer thereunto ; do not the heathen do so ? we have shewed , that these things may be in singular manner in natural men , in such as are noble only by nature . let not christians therefore , be they noble , gentlemen , or others , content themselves in going thus far ; but as st. peter after he had reckoned up many vertues , knowledge , temperance , patience , bids , add to all these (d) godlines . as if he had said , let men see that they be all managed by the word of god , and all tend to the glory of god. this is the nature of godliness , to make another alpha and omega , another beginning and end of all that is within us , and all that comes from us . and as all the stars in the firmament cannot make day without the sun , nor an infinite sight of cyphers arise to the smallest number without the addition of some figure : so neither can all the excellencies in the world , without piety , make any thing in christian divinity , nor add any thing of moment to the spiritual nobility . let none therefore , great or small , content themselves , as we have said , with my thing but godliness ; but rather labour ●o winde themselves up to the highest pitch of christian nobleness . to subdue our passions , to mortifie our inordin●te affections , to conquer our lusts , to minde the things which are above , to have the desires of our heart still upon god , and the remembrance of his name , to stand for god in opposition to the world , and depend wholly upon his providence ; to contemn both the profits and pleasures of this world , neither suffering our hearts to be overcharged or besotted with the one or the other , is true godliness , and that which few attain unto , true christian nobleness . we may observe many that stand much upon their gentility , that are infinitely sottish ; and many that pretend much to piety , that are infinitely covetous ; and both of them despising and scorning each other . (e) as bernice the wife of deiotarus , and a certain spartain dame meeting one day , turned their backs to one another suddenly , the one as it should seem abhorring the perfume of sweet powder , the other the smell of rank butter : so these usually keep aloof off ; the first scoffing at the others sordid piety ; the second at the others sottish gentility . and do we not think that there is a third man that may justly scorn both as having nothing in them of true christianity ? do we not think to finde (f) atreiden , priamumque , & saevum ambobus achillem . the drunken sot , and the wretched worldling , and the good man , both alike detesting . he that is master of his passions , that hath command of his affections , that hath his conversation in heaven , and keeps communion still with god ; that infinitely scorns the world , and is wisely temperate in the use of the creatures ; he only is the true christian. and he that is such a one is truly noble . and though his birth be never so mean and low , yet if his parts advance him in the common-wealth to any office or dignity (g) agnosco procerem , and look on him as meet to encrease the number of the gentry or nobility . godliness ( as it is said of the crown ) takes off all taindours of bloud ; and , caeteris paribus , makes any birth passant and good . yea godliness alone hath a crown laid up for it . (h) hence forth there is laid up for me a crown of righteousness . god hath promised it to piety , and he that hath promised , will one day set it upon the head of the godly , and being set on , there it shall rest to all eternity . 4. this should make the children of god careful to answer their birth , and to walk worthy of the lord , who is not ashamed to be called their father , and hath bestowed upon them the honour of being called his sons . we see that nobles and gentlemen stand much upon their honour , and are careful not to stein it themselves , and give this , as he in the poet , in charge to their children . (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — to excell still others in worth and dignity , and not to stein the honour of their ancestry . how much more then should the sons of god , the children of the most high , stand upon their honour , and be careful to approve and practise the best things , taking heed , lest they do any thing whereby that worthy name , by which they are called , may be blasphemed . (k) yea seeing the earth brings forth grasse and herb , yielding seed after its kinde , and the tree brings forth fruit after his kinde ; they which are the off-spring of god , and of kin ( if i may so speak ) to heaven , should be ashamed not to answer their kindred . it was a foul shame which the son of the great scipio brought upon his family , (l) to have the ring whereon his fathers head was graven , pluckt from his hand , as having nothing of that wisdom in his head , or stoutness in his hands , which gave his father a seat in every noble romans heart . it (m) was a far greater shame , that the trifling spirit of nero , and the cowardly spirit of those that durst not withstand his humour , brought upon the romans , that not only the knights , but the chief senatours of rome , should come into the theatres , and condescend to take upon them the parts of common-players on the stage . that the noble families which had sent forth consuls , commanders , conquerours ; should now send forth fidlers , dancers , and fencers . that they should be now actors of those things whereof their ancestors scorned to be spectators : that they whose trophies and temples were to be seen , as monuments of their noble families , should now be made the mirth and maygame of the common people : that the conquered coming into the city , should point at the conquerers saying . see the sons of those that sometimes conquered kings and kingdoms , and led them in triumph through their streets , become now themselves the grand pageants and pastime of rome . and is it not as foul , though it be not accounted so , because custome hath made it common , that the children of god should prostitute themselves so far , as to play the same parts , which none but the vilest were wont to play upon the stage of the world : that the church which was wont to send forth armies of saints , confessors , martyrs , should now send forth in greater number , swearers , drunkards and covetous worldlings : that they should be actors of those things which sometimes it was a (n) shame to speak of ; and commit those things commonly which heretofore might not be so much (o) as named amongst the saints : that they which were more then conquerours over the devil , the world , and the flesh ; and whose vertues erected so many temples , to the eternizing of their memories , should now be themselves the grand conquests of satan , (p) the habitation of devils , the holds of foul spirits , and cages of unclean and filthy lusts : that men may justly point at them with the finger saying , see the children and successors of the saints , who sometimes conquered and converted the world , become now themselves the shame and scorn of religion . such intimations as these ( we know ) sound harsh in the ears , especially of great ones ( who (q) though they many times act , yet seldome hear of , their dishonourable actions ) and are as unpleasant to us , as we make no doubt it was to the princely prophet to call the great ones of israel , (r) princes of sodome , and rulers of gomorrah . such reproaches cannot so much grate mens ears , as such carriages (s) grieve , and vex , and free ( as the scripture phrases are ) the good spirit of god : the things spoken of , being not only a shame to those that profess themselves the children of god , but an infinite dishonour also to god himself . for what is godliness , but the imitation of god ? and wherefore are we styled , and profess our selves the children of god , but that we ought , and take upon us , (t) to be holy as god is holy ; and to (u) shew forth the vertues of him that called us out of darkness into his marvellous light ? now when a man shall profess himself a painter , and take upon him to make the picture of a king ; if he mishape him , and give him an ill phismony or ill feature , stangers will be ready to judge of the kings person as of an ill-favoured creature : so if the life of gods children ( which be as little pictures or images , visible representations of the vertues of the invisible god ) be wicked and profane , heathen and infidels will be ready to blaspheme the name of god while they judge and speak of him according to his counterpain . thus the cruelties of the spaniards in the indies , who styled themselves , the children of him who is the father of mercies , and yet committed fearful butcheries , gave occasion to that and the like blasphemies ; (x) what a god ( with a mischief ) is this , who hath begotten such impure and wicked sons ? if the father be like the sons , there is little goodness of a certain in him and if pagans should live amongst us , and see how multitudes do abuse the name of god , sometimes for their politique ends , and worldly gain ; sometimes altogether needlesly and in vain : how the most commit the greatest sins constantly , and salute god every day as confidently in his ordinances ; what would they think but that the god which we serve , were a dead idol , a leaden god , such as (y) one of the kings of france was wont to wear in his cap , kissing it and begging pardon of it when he had committed any foul murther , and promising it should be the last , and yet by and by fall to killing and kissing again ? and why should they who keep as constant a course in gods service as they do in sin , be thought to sin lesse grossely though not so ridiculously as he ? what is it to use the ordinances and offices of religion so , but to use them as the ordinances and offices that belong to a dead idol , and not to the living god ? doth not god himself complain of this as of a grosse and ridiculous deportment ? (z) will you steal , and murther , and commit adultery , and swear falsly , and burn incense unto baal , and walk after other gods whom ye know not , and come and stand before men this house which is called by my name , and say . we are delivered to do all these abominations ? is this house which is called by my name , become a den of robbers in mine eyes ? behold even i have seen it , saith the lord. (z) thus they put on religion , a matter of it self of inward excellency , to set a better face upon their outward pomp and glory ; and they which before the supream judge of all , were full of abominable corruptions , stood fair in the eyes of men by a formal profession . and this is a common carriage with men , and passed over as a matter of nothing ; but we may take notice of that ( which the (a) psalmist saith ) that the lord sees , though for a time he be silent , and that he utterly dislikes those actions , wherein hypocrites think him like themselves , and that he will set those things at last in order before their eyes , which they would not set , as they should have done , in right order before his . we should therefore be more careful of our demeanor for the time to come ; and as we call god (b) father , who without respect of persons , judgeth according to every mans work , we should passe the time of our sojourning here in fear . we should take all heed , lest we any wayes dishonour our noble parentage , and labour in all things to be imitators of our father (c) as dear children . our life should answer our name , and our conversation , our profession , lest otherwise the issue be thus : (d) a good name and an ill fame : a fair profession and abominable transgression . we did set before you but now , the wicked practise of an evil prince ; we shall put you now in minde of a better precedent , who used a picture , (e) the picture of his father , to better purpose , taking it out and viewing it when he was to act any thing of great concernment ; that beholding his fathers image in the frame , he might do nothing unworthy his fathers name . let us abominate the former practise , and learn from the latter , to give much more that honour to the father (f) of our spirits , which he did to the father of his flesh. let us do nothing to dishonour him , from whom we derive the greatest honour to be called his children . let the image of his divine vertues be alwayes in our minds , engraven upon our hearts ; and let us carry our selves so holily , so mercifully , so perfectly in all things , that all that see us , may (g) see that we are called by the name of the lord , and that we are a (h) seed which the lord hath blessed . (i) it is a pleasure to parents to see their own resemblance in their children , and it is an honour to children to keep alive the vertues of their dying or deceased parents . and it is no lesse pleasing to god , that the life of his children should answer their birth ; no lesse joy to the almighty to see his sons (k) walking in the truth , after the commandement which they have received from their father ; to see them carrying , like gedeons (l) souldiers , a divine light burning in their earthly pitchers . to see them exercising the graces of his immortal spirit in their mortal bodies . and how signal and triumphant a badge of righteousness , and how great a crown of glory is it for them to behave themselves so holily and obediently , that god shall not have cause to complain of them , as he did of some , i have nourished and brought up children , and they have rebelled against me ? but shall willingly speak to their eternal both commendation and consolation , (m) surely they are my people , children that will not lie , children whose words and works are sutable ; children who will not carry truth in their lips , and a lie in their (n) right hand ; children that will not carry god in their profession , and the devil in their conversation . 5. hence they that be poor and pious may take solace , though they suffer many times in this life much disgrace ; their nobility is as good as that of the best , though they live here under a cloud of obscurity . what repute great ones have with the world , they have with god and good men ; the one are the onely excellent ones with the sons of men , the other with the (o) children of god : the one are the the worthies of the world , the other are the lords worthies , of whom the (p) world is not worthy . the one are the jewels of kings , the other the (q) jewels of the king of kings . the one are the glory of princes courts , the other the (r) glory of christ and his kingdom . and howsoever there be ( to use the words of the prophet in another sense then he spake them ) upon this glory a (s) covering , so that the world knows not their worth , yet the lord knows it , and shall in due time manifest it to the world , as it was said of (t) cassius and brutus his image , which were concealed in iunia's funeral , when twenty others of less note were brought forth , that they shone the more because they were not seen at all : so may it be said of the godly , the less conspicuous they are with men , the more illustrious they are with god. (u) who more despicable with men , then peter a fisher man and poor ? who more honourable in the sight of god ? what meaner creature then the blessed virgin espoused to a poor carpenter ? who higher in the favour of god her maker ? to the one were given the keyes of heaven ! to the other it was given to be mother to the god of heaven ! and though all attain not here to the like honour and dignity , yet all are greatly beloved of god , and shall partake hereafter of the same glory . (x) now they are the sons of god , and it doth not yet appear what they shall be , but when christ shall appear they shall be like him , then they shall be as he is himself , (y) glorious in holiness : having sanctified and cleansed them , he shall (z) present them to himself a glorious people . though they (a) lie among the pots here , yet shall they be hereafter as the wings of a dove covered with silver , and her feathers with yellow gold . though in this life they be (b) black , like the tents of kedar , yet in the life to come they shall shine as the brightness of the (c) firmament , yea as the (d) stars , yea as the (e) sun in the kingdom of their father . and what then is the glory of the of the nobles and potentates of this world , compared to the glory which shall be revealed in the saints ? what are all the titles , ensigns , and badges of honour , which the various fancies of men have invented to set out the great ones of the earth , to the splendour and lustre , beauty and majesty wherewith the wisdome and power of god shall invest the heirs of heaven . that which the apostle speaketh in honour of the gospel above the law , may we fitly speak in honour of the spiritual nobility above the carnal . (f) that which is glorious hath no glory in this respect by reason of the glory that excelleth ; for if that which shall be done away is glorious , much more that which shall remain is glorious : and we may close up this with the words of saint iames a little altered , (g) let the brother of low birth rejoice in that he is exalted , and let him of noble birth rejoice in that he is made low , and taught to seek a new nobility , in a way common to all , by vertue and piety ; for as the flower of the grass he shall pass away , and nothing but his vertue and piety shall remain and make him truly noble and happy to all eternity . 6. and , in the last place , if men of noble birth be vertuous also and pious , what should be their joy , and what their crown of rejoicing , but this , that they have crowned their nobility with vertue and piety ? it was the speech of dying otho to his nephew (h) , that he should never forget that his uncle was emperour , nor yet let his mind run too much upon it . and so , we think great personages should never wholly forget , nor too much mind their noble birth , but mind this rather ( which will be their onely comfort ) that they lead a religious and godly life . (i) let not the wise man glory in his wisdom , neither let the mighty man glory in his might : let not the rich man glory in his riches : neither ( may we add ) let not the noble man glory in his nobility : but let him that glories glory in this , that he understands and knows the lord. though a noble ancestry be a great honour with men , yet it is onely piety , that procures them honour with god , (k) since thou was pretious in my sight thou hast been hoouurable . though gold be better then other metals , yet it passes not for currant coin in the kingdom , till the kings image and superscription be instampt upon it : and though noble persons be better by descent then others , yet they cannot pass for honourable in the church , the kingdom of god , till righteousness and holiness , the image and superscription of god be graven on them . theodosius therefore rejoiced more that he was a (l) member of the church of god , then that he reigned on earth as emperour amongst men . and howsoever it be all one in some kind for a prince to assume a small title to that of kingl , as it is for him to wear a (m) garland of roses and flowers on his crown of gold ; yet lewis the ninth of france , counted it his greatest honour to be called lewis (n) of poissi , because there he was baptized , and received as a member into christs visible church . to be born of noble parents is , as it were , matter (o) of fortune and chance ; but to be vertuous and pious , matter of divine grace and special providence . the number of noble men every where in comparison is not (p) great : the number of those that are morally vertuous ( though more then can be engraven ( as one scoffingly said , all good princes might ) on (q) a ring ) is lesse ; but the number of those who by true piety seek for glory and immortality , is lesse yet by far . and the greater their paucity , the more eminent and singular is their glory , and as surpassing their felicity . as their birth is noble , so their life being holy , their end must needs be happy . their (r) names by reason of holiness are written in heaven , as an assurance of their happiness . whereas otherwise notwithstanding their noble birth , they should be written , as the prophet speaks , in the (s) earth , and all their glory at their death should be buryed with themselves in the dust . what one noble man that lived an atheist said he would have engraven on his tomb when he was dead , the same may all of them say at their death , which rest only in their noble birth ; (t) this is the door that opens to the regions below ; this is the inlet to the infernal pit . whereas they which add to their nobility vertue , and to vertue piety , may say of death , as iacob did of bethel , (u) this is the gate of heaven ; and with the apostle , (x) by this an entrance shall be administred unto us into the kingdom of christ. and whereas the former , as princes and rulers of the earth , draw multitudes after them to sin and prophaness : the latter as princes have (y) power with god and men , and prevail with many to walk with themselves in the way of vertue and godliness . and as , to the one , power and rule , and authority is given wholly , the world doth (z) wonder and wander also after them to their utter ruine and destruction : so the other , as it was said of constantine , are raised up by god (a) tanquam res quaedam peregrinae , as strange spectacles , to draw others after them for their eternal welfare and salvation . and as great punishments follow the one , sutable to their great profaneness : so great rewards abide the other , answerable to the greatness of their deserts . true it is , both aime at honour , and would not ( as the apostle speaks ) be (b) unclothed , but clothed upon , even with honour upon honour . but to the one , at death , an addition of honour is given to that which they have ; and from the other (c) even that which they have is taken away . wherefore ? because ( as it was with iew and gentile in matter of iustification (d) by faith and works ) the one rest in that honour which comes by nature , and seek not after that which comes by piety : the other minde chiefly that which flowes from piety , and rest not in that which they have by nature . and thus they gain while the other lose , and raise themselves to new , when others fall from their antient dignity . as nature puts a lustre upon them , clothing them with the honour of nobility ; and as they (e) put on righteousness , and cloth themselves with piety , wearing it in their lives as a robe and diadem : so the lord , after death , clothes them with glory and immortality . and as it was wisht in the behalf of one , who was both a good man , and a good bishop , that one crown might be given him for his own piety , another for his pains which he bestowed on his people . (f) vna corona tibi de te tribuatur ab alto : altera de populo vernet adepta tuo . let one crown for thy self be giv'n thee from on high : let another spring from thy peoples piety . so when men are both noble by birth , and notable also for a pious life , god rewards them accordingly : bestowing as it were a double crown upon them , one for their own , another for the illustrious precedents , and singular patterns of piety which they give unto others . the end . these books are printed , and are to be sold by william palmer , at the pa●●tree in fleetstreet . 1. the parley of beasts ; or , morphandra queen of the inchanted island , wherein men were found , who being transmuted to beasts ; though proffered to be dis-inchanted , and to become men again : yet in regard of the crying sins , and rebellious humours of the times , they prefer the life of a brute animal , before that of a rational creature : with reflexes upon the ●●●sent state of most countreys i 〈…〉 , by j. howel esq in fol. 2. occul● 〈◊〉 or , the three principles in nat●●● anatomised by philosophical operations taken from experience , in three books , by w. williams , in 8. 3. phil-anglus : some sober inspections made into the carriages and consults of the late long parliament , by j. howel esq in 8. 4. metamorphosis anglorum ; or , reflections historical and political upon the late change of government in england , by s. d. in 12. 5. a sermon preached at the funeral of mrs. dorothy lister , with a character of her , how she liv'd and dyed , by ed. smith . m. a. 6. monarchy triumphing over traiterous republicans ; or , the transcendent excellency of that divine government , fully proved against the utopian chimera's of our ridiculous commonwealths-men , by g. s. in 8. 7. ecclesia restaurata ; or , the history of the reformation of the church of england , by dr. heylyn , in fol. 8. the parentts blessing their children , and the children begging on their knees , their parents blessings , are pious actions warrantable by the word of god ; with a model of private prayers , or occasional helps of retired devotions , by d. wolly . d. d. and chaplain in ordinary to his majesty , in 8. notes, typically marginal, from the original text notes for div a65659-e390 (a) erat [ antiquitus ] saccellum pudicitiae patriciae in for● boario ad aedem rotundam herculis — posteà , virginia in vico longo ubi habitabat ex parte aedium quod satis esset loci modico sacello exclusit aramque ibi posuit & convocatis plebeiis matronis — hanc ego aram , inquit , pudicitiae plebeiae dedico , vosque hortor ut quod certamen virtutis viros in hac civitate tenet , hoc pudicitiae inter matronas sit , delisque operam ut haec ara quam illa si quid potest sanctius & à castioribus coli ditatur . liv. lib. 10. (b) nobilitas sola est atque unica virtus . juvenal . (c) ita nati estis , ut bona malaque vestra act remp . pertinea●t . tiber . de neron . & drus. tacit. annal , lib. 4. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (f) quod mulicres uterum gestantes , quae ut seliciorem de se sobolem gignant , in●uentur subinde oculis fixis & v●hementibus , in imagines exquisitè venustas . ( id quod lacedaemoniis usitalum esse traduat ) . id eucherius quoque fecit ut aliquid laude dignum effiag●ret . videtur sihi duo●um maximè praec●ll●ntium virorum non informes proposaisse imagines , nimirum augustini & hieroaymi ; quorum imitatione sive assiduo aspectu , penitiorique contemplatione suos sic insormavit commentarios , ut nihil illus si● vel ductius vel absolutius . magdeburg . cent . 5. cap 10. sic cyprianus , ambrosius , theophylactus proposuerunt sibi tertullianum , basilium , chrysostomum , & alii alios . (g) quod mulicres uterum gestantes , quae ut seliciorem de se sobolem gignant , in●uentur subinde oculis fixis & vehementibus , in imagines exquisitè venustas . ( id quod lacedaemoniis usitalum esse traduat ) . id eucherius quoque fecit ut aliquid laude dignum effiag●ret . videtur sihi duo●um maximè praec●ll●ntium virorum non informes proposaisse imagines , nimirum augustini & hieroaymi ; quorum imitatione sive assiduo aspectu , penitiorique contemplatione suos sic insormavit commentarios , ut nihil illus si● vel ductius vel absolutius . magdeburg . cent . 5. cap 10. sic cyprianus , ambrosius , theophylactus proposuerunt sibi tertullianum , basilium , chrysostomum , & alii alios . (g) pindar . olymp. od. 6. de aencâ chorodidascalo . (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . nem. od. 7. (i) psal. 38. (k) psal. 112. 15. (l) l'aus periclis in multis authoribus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem . testatur de seipso in thucid. (m) these two are required in an historian by lucian , and do as well become a statesman . lucian . de conscr . histor. (n) in quo cum pietate doctrina , cum conscientia scientia , cum natura a●s , cum disciplina rerum usus certavit . mom. de hubert . languet . (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . niceph. greg. lib. 6. (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . julian . epist de zen. (q) interest inter eos qui in principis gratiam incidunt , & qui ●am promerentur . strad . — vespasianus venerabilis senex & patientissimus veri , benè intelligit coeteros quidem amicos suos niti iis quae ab ipso acceperuit , marcellum autem & crispum attulisse ad amicitiam suam , quod non à principe accepe●●●● , nic accipi po●uit . quintil. de orator . (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . olymp. od 6. (s) sidon . apollinar . epist. l 24. (t) cassius dicebat alios declamasse , varium geminum vivum coasilium dedisse . senec . suas . 6. (u) luke 7. 5. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom. ll . 1. — arcanâ sic fama crumpere porta , caelicolas si quando domus , li●usque rubentum aethiopum , & mensas amor est intrare minores . stat. theb. lib. 5. (y) statua l vitellii pro rostris hanc habuit inscriptionem , pietatis immobilis erga principem . sucron . in vit . vitel. (z) saepe fit , ut is qui commendatus sit alicui , pluris eum faciat cui commendatus sit , quam illum à quo sit . cicer. de fin . lib. 3. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . zen. cyr. paed . lib. 3. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . orat. 20. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. epist. 355. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . epist. ad nicob . (e) seneca de ovid. non ignoravit vitia sua , sed amavit , controv. 10. (f) cicer. tusc. quaest . lib. 1. (g) spero me secutum in libellie meis tale temperamentum , ut de illis queri non possit quisquis de se benè senserit . mart. epist. ad lect . praefix . lib. 1. (h) judg. 6. 31. (i) es. 56. 10. (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazianz. orat. 23. (l) pindar . nem. od. 8. notes for div a65659-e3870 (a) quicquid recipitur , od modum recipientis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. de anim . lib. 2 , cap. 2. (b) luk. 9. 62. (c) joh. 6. 4. (d) act. 13. 48. (e) luk. 8. 15 , &c. (f) 2 thess. 3. 2. (g) act. 17. 18. (h) act. 2. 13. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . (k) act. 22. 23. (l) quum sarmatis , dacis & quadis soedera scriret & in suggestu orationem haberet , barbaris malè audienti●us quod ad hoc opus assueti non erant , unus e quadis sicessit & stercore alterum e calceis replevit , sub veste tulit , & propius accedens in vultum concionantis projecit . (m) id dedecus mereri puto qui inter rusticos aut philosophaeri aut rhetoricè loqui volu●t . ●om●on 〈◊〉 . (n) nec in senatum quenquam admisit nisi eruditum & in dicendi facultate ita exercitatum , ut selutam ligatamque scriberet orationem . zonar . tom . 3. (o) lyps . not . ad 3. lib. polit. idem saepe de seipso loquitur ac si esset voce & stylo humani generis quidam paedagogus . (p) tantus suit admirator romanae vetustatis , ut christiano petri nomine rejecto se dixerit pomponium . lud. viv. in bucholcer . (q) movit amphion lapides canendo . horat. car . lib. 3. (r) sylvestres homines saces interpresque deorum caedibus & victu foedo deterruit orphens : dictus ob hoc lenire tigres rabidosque leones . dictus ●b amphion thebanae conditor arcis saxa mo●ere sono testudinis . id. de art . poet ; (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luc. herc. gal. (t) psal. 58. 4 , 5. (u) psal. 4. 5. (x) mat. 7. v. last . (y) joh. 7. 46. (z) joh. 7. 12. (a) joh. 10. 20 , 21. (b) luk. 4. 22 , 29. (c) hieronym . cilicismos in paulo notat . prolog . job . & post eum salmas . (d) act. 14. 12. (e) summus in tractandis affectibus artifex . quintil. (f) paulum apostolum proferam , quem quotiescunque lego videor mihi non verba audire sed tonitrua . legite epislolas — & videbitis cum — quàm artifex , quàm prudens , quàm dissimulator est eius quod agit . videntur quidem verba simplicia & quasi innocentis hominis & rustici , & qui nec facere nec declinare noverit insidias , sed quocunque respexeris , fulmina sunt . haeret in causâ , capit omne quod teligerit , tergum vertit ut superet , fugam simulat ut occidat . hier. in apol. pro libr. contra jovin . (g) 2 cor. 11. 25. (g) 2 cor. 11. 25. (h) 1 cor. 15. 32. (i) act. 14. 13 , 18 , 19. (k) act. 13. 50. (l) act. 16. 18 — 24. (m) act. 17. 5. (n) act. 19. 24. (o) act. 21. 31. & 23. 12 , 23 , 24. (p) act. 13. 7. (q) act. 18. 8 , 16. (r) so. dr. hammond interprets . (s) act. 19. 31. (t) so the same dr. (u) act. 28. 7 , 10. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men of the officers of the court. dr. hamm. (y) quintil. lib. 2. cap. 13. est optimum in omni oratione mediam hanc tenere dicendi viam quantum opus est , quantum satis est . nec inor●ata debet esse brevitas , alioqui sit indocta , nam & fallit voluptas & minus longa quae delectant videntur , ut amoenum , & molle iter etiamsi sit spatii amplioris minus fatigat , quam durum aridumque compendium . id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. rhet. lib. 3. cap. 16. (y) quintil. lib. 2. cap. 13. est optimum in omni oratione mediam hanc tenere dicendi viam quantum opus est , quantum satis est . nec inor●ata debet esse brevitas , alioqui sit indocta , nam & fallit voluptas & minus longa quae delectant videntur , ut amoenum , & molle iter etiamsi sit spatii amplioris minus fatigat , quam durum aridumque compendium . id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. rhet. lib. 3. cap. 16. (z) de praescientia verò quid dicam ? quae tantos habet testes quantos habet prophetas . tert. lib. 2. advers . marc. (a) 1 cor. 11. 17. (b) rev. 3. 8. (c) 1 king. 14. 13. (d) 2 sam. 1.22 , 24. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schol. in arist. ves. and hence plutarch ( as we suppose ) to prevent curiosity , would not have men read so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because commonly there was nothing written worth reading , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . de curios . (f) iustitiae opus est quod inter lucem & tenebras separatio pronunciata est , inter diem & noctem , coelum & terram — omnia ut bonitas concepit , ita justitia distinxit . tert. lib. 2. advers . marc. c. 12. (g) rom. 13. 7. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . socrat. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. ethic. lib. 1. cap. 12. (k) gloriosis dominis gratiosiora sunt praeconia quàm tributa , quia stipendium & tyranno penditur , praedicatio autem nisi bono principi non debetur . cassiod . (l) quicquid in his miramur ab illo est . (m) ezek. 29. 18. (n) est ut xenophon ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , utique si te mereri putes . plin. epist. lib. 7. (o) when people gazed on themistocles at the olympick games , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in vit . themist . (p) the same was wont to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. (q) great examples to generous minds are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . climach . (r) singulorum recordationes quasi scintillae singulae , immo quasi ardentissimae faces devotos accendunt animos . bernard . (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. in gord. marty . (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p●nd . nem. od . 8. (u) militares coronae multifariae . triumphalis , obsidionalis , civica , muralis , castrensis , navalis , ovalis , oleagina . agel . lib. 5. cap. 6. (x) moris erat in certaminibus olymp. victorum nomina columnis insculpere . arist. in pind. (y) revel . 3. 12. (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. mer. (a) erant tabulae duae ( vocata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) quarum uni vivorum , alteri desunctorum nomina inscribebantur — cum se mutuò omnes salutaverint , mystica sacrarum tabularum recitatio fit . pamel . ex dionys. ao●ep . in epist. 10. cyprian . acacius labours to pacifie chrysostomes followers called iohannitae by putting chrysostomes name into those books or tables , though that would not do it . the same man razes the popes name out . mag. cent . 5. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nicet . chron . praesat . ad annal. (c) rom. 7. 10 , 11. (d) etsi initio tantum suit recordatio quaedam martyrum seu testium insignium veritatis , & adhortatio ad similes virtutes , tamen paidatim acc ssit abusus & salsa invocatio . magd. cent . 5. (e) rom. 7. 13. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pind. nem. od. 3. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . in laud. heron. (h) licet domini suistantiam vacuabat , subditos augebat . bern. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; aelian . lib. 1. de animal . (k) matth. 26. 8. (l) hoc est alexandri crimen aeternum , quod nulla virtus , nulla bellorum felicitas redimet . nam quoties quis dixerit ; occidit persarum multa millia , opponetur ; et callisthenem . quoties dictum erit , occidit darium penes quem tam magnum regnum erat , opponetur ; et callisthenem . quoties dictum erit , omnia oceano tenus vicit , ipsum quoque tentavit novis classtinus , & imperium ex angulo thraciae usque ad orientes terminos protulit , dicetur , sed callisthenem occidit . senec. natural . quaest . lib. 6. (m) — eutrapelus cuicunque nocere volebat : vestimenta dabat pret osa — senec. epist. lib. 1. (n) 2 sam. 20. 10 , 11. (o) psal. 55. 21. (p) crebra per cos dies apud domitianum absens accusalus , absens absolutus est , causa periculi non crimen ullum aut querela laesi cujusdam , sed infensus virtutibus princeps , & gloria viri , ac pessimum inimicocorum genus laudantes . tacit. de agric. in vit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyb. lib. 4. (q) cicer. tuscul. quaest . (q) cicer. tuscul. quaest . (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pind. nem. od. 11. (s) horat. (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (x) iccirco capite & superciliis semper est rasis ne ullum pilum viri boni habere dicatur . cicer. de fan. chaerea orat. pro q rosc. comoed . (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lucian . de cynetho adulat . (z) deut. 33. 12. (a) 2 king. 23. 25. (b) domitius afer periculo proximus mirabiliter evasit . nam cum cajus in curia lo igum contra eum orationem habuit ( omnes enim oratores se vincere putabat , & domitium virum eloquentissimum superare conabatur ) neque quicquam contradixit , neque se defendit , sed eloquentiam hominis se mirari eâque obstupescere simulans orabat & supplicabat , seque oratorem magis timere quam caesarem profitebatur . quibus rebus ille delectatus & domitium a se dicendo superatum credens irasci desiit . zon. tom . 2. annal . (c) cum omnes ei adularentur aliquando ad l. vitellium virum nobilem & cordatum dixit se cum lund rem habere , eumque rogavit an deae congressum vidisser ? is vero humum intuitus instar admirantis exiguâ & tremula voce , vobis inquit divis duntaxat , domine , intucri licet . id. (d) gen. 33. 10. legatur histor. in socrat. lib. 6. this theophilus was a juggling hypocrite . (e) ex●●abat permixtus manipulis bona pacis ac belli discrimina disserens monere . id plerisque ludibrio , pluribus taedia , nec decrant qui propellerent , proculcaremque ni admoni●u modessissimi cu usque & ●liis minita●ibus emisisset intempesti●●m eloque entiam . tacit. hist. lib. 3. (f) 1 king. 22. 15. (g) act. 23. 6. (h) 1 cor. 9.20,21 , 22. (i) 2 cor. 12. 16. (k) act. 26. 27. (l) — dcinde adamas notissimus & berenices in digito factus pretiosior , hunc dedit olim barbarus inc●stae , dedit hunc agrippa sorori . juvenal . satyr . 6. legatur joseph . lib. antiq . 20. cap. 5. (m) in vernaculis vel aulicis tam impius , tam pertinax , tam asper , ut servi illum sui non macrinum dicerent sed macellinum , quod macelli specie domus ejus cruentaretur sanguine vernularum . jul. capitol . (n) quum illum senatus pium & felicem nuncupasset , felicis nomen accepit , pii habere noluit . ●●nde in eum epigramma illatum graeci cujusdam poetae videtur extare quod latinè hac sententia continetur . histrio jam senior turpis , gravis , asper , iniquus , impius & felix sic simul esse cupit . ut nolit pius esse , velit tamen esse beatus : quod natura negat , nec recipit ratio . nam pius & felix poterat dici atque videri . cisi imperium infelix est , erit ille sihi . idem . (o) postquam cunctae scelera pro egregiis accipi vidit , exturbat octaviam sterilem dictaas . tacit. annal . lib. 14. (p) nulla necessitas delinquendi . tertul . (q) tacit. annal . lib. 14. (r) prexaspes reproves cambyses for his sottishness . he to shew himself sober , cals for bow and arrows , and setting prexaspes son for a mark , fastens an arrow in his heart , asking prexaspes , an satis certam haberet manum . ille negat apollinem potuisse certius mittere . (s) upon this sencca , sceleratius telum illud laudatum est quàm missum . senec. de ir. lib. 3. cap. 14. (t) illorum lauda virtutem quorum jam certa victoria est . illos devotis extolle praeconiis quorum securè potes adgaudere coronis . bern. fest . omn. sanct . — quamdiu quis subjacet mutationi , non potest cum securitate laudari — tunc stabilis & firma laus est , quando meritum non poterit jam perire laudati . salv. ad eccles. cathol . l. 4. (u) totus hic locus est contemnendus in nobis , non negligendus in nostris . cicer. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . de basil. fun. orat . (y) as soon as he had wrought any miracle he left the place . nam ei haud volupe erat apud eos qui ipsum laudarent commorari . sozom. lib. 5. cap. 9. (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. (b) rom. 2. 7. (c) 2 cor. 10. 18. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucian , pro imag . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ulys. in homer . il. 10. (f) est illud quibusdam studium in speciem quidem sanctum sed tamen ineptum , sanctorum laudes in immensum a●●ollere , dum illis tribuunt non quantum adfuit , sed quantum illis optant ads●isse . hi christum si queant majorem quam est cupiunt reddere . eras. in vit . hieron . (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thucid. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucian . pro. imag . (i) aliter censor loqui debet , aliter rhetor . agel . lib. 1. c. 6. (k) forma senatusconsulti , ultimae semper necessitatis habita est ; ut diceretur consulibus , nequid resp . detrimenti caperet . liv. lib. 3. (l) ad impietatem obolum unum conferre perinde valet ac siquis conferat omnia . theod. lib. 3. cap. 7. de marco arethus . he suffered great crueltics , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . orat. 1. contra julian . (m) 2 cor. 13. 8. (n) tertul. de res●rrect . car . cap. 30. (o) themistocles , marius , eumenes . (p) the decii , plebeiae deciorum animae , plebeia fuerunt nomina , pro totis legionibus hi tamen & pro omnibus auxiliis atque omni plebe latinâ sufficient diis infernis terraeque parenti . juven . 6. 8. vide mar. senec. controvers . 6. (q) romulus . servius tullus patre nullo , matre serva . liv. lib. 4. (r) in hoc viro tanta vis animi ingeniique fuit ut quocunque loco natus esset , fortunam sibi ipsi facturus suisse videretur — huic versatile ingenium sic pariter ad omnia fuit , ut natum ad id unum diceres , quodcunque ageret . liv. lib. 39. (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch of both . in vit . demost. cicero of himself , me hominem novum consulem fecistis ; orat. in rull . ad pop . item , quemadmodum cum petebam nulli me vobis autores generis mei commendarunt , sic quicquid deliquero , nullae sunt imagines , quae me a vobis deprecentur — et pro plancio , ego huc a me ortus & per me nixus ascendi , istius egregia virtus adjuvabitur a commendatione majorum . (t) interrogatus quid esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nescire se quidem , sed si ad rem pertineret esse in suae declamatione respondit . quintil. lib. 2. cap. 11. (u) franciscus arauda vestitu & barbâ horridiore , quòd viaelicet renunciasset rebus humanis , alioqui ita accommodatus ad domos principum , quibus diu praefuerat , moderandas , ut nusquam non & in consultandis & in administrandis rebus & maturandis primas obtinuerit partes , idque solâ naturae bonitate atque ingenii dotibus , citra ullam scientiam ac citra ullas propemodum literas , ut appareat ex homine nativis bonis excellenti , formari potius praecepta sapientiae , quam ex praeceptis sapientiae formari hominem excellentem . laur. vall. histor. ferd. lib. 2. (x) dilig●bat dominus iohannem sicut dicit chrysostomus magis familiariter propter ingenitam mansuetudinem , & propter virginalem puritatem , quae etiam caeteris paribus facit hominem diligi magis tenerè . bon. lib. 3. distinct . 32 quaest . 2. resol . (y) gentiles umbram ipsius reveriti sunt o● insignem naturae bonitatem . mag. ex pallad . cent . 5. (z) alexander halensis praeceptor ejus saepe de ipso dicere consuevit , videri sibi adamum in bonaventura non peccasse . sext. senens . bi blioth . lib. 4. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jam 3. 6. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . carm . iamb . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. in orest. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. in rhes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pind. olymp. od. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. nem. od. 3. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . niceph. greg. hist. lib. 8. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. de platon . pol. 2. cap. 3. (g) quaedam sunt rapacia virtutis ingenia & ex se fertilia . senec. epist. 95. (h) wisd. 1. 4. (i) mat. 13. 54. (k) prov. 7. 4. (l) eccl. 38. 33. (m) tunc intellectum est quantum ingenua servilibus ingenia praestant , malitiaque servos non sapientia vincere . justin. lib. 18. (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . indecora , aut aliquid simile . eurip. sphig . (o) when parmenio and the rest would have had alexander fall upon darius by night : he replyed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in vit . latrunculorum & furum ista solertia est quam praecipitus mihi , quippe illorum votum est unicum sallere — malo me fortunae poeniteat quam victoriae pudeat . curt. lib. 4. (p) job 39. 22. (q) henry the v. of england demanding of captain gam at agincourt , what number of frenchmen they had to deal withal . he made him this notable answer , after view of their army , that there were enough to be killed , enough to be taken prisoners , and enough to run away . sir wat. ral. lib. 5. 1 part . hist. world (r) cesar when the mariner was afraid and would have turned back , b●no animo & securo osto , caesarem enim & caesaris fortunam vehis . zonar . annal . tom . 2. fisus cuncta sibi cessura pericula caesar , sperne minas , inquit , pelagi , ventoque surenti trade sinum . italiam si coelo autore recusas me pete , sola tibi causa haec est justa timoris vectorem non nosse tuum . lucan . lib. 5. (s) act. 27. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (t) neminem equidem timeo praeter deos immortales . philippus flamin . lib. lib. 32. (u) neh. 6. 11. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joseph . lib. antiq . 12. cap. 18. (y) i will no longer live if rebels life must give , said : that peerless peer , stout north-hampton whose memory yet lives in his right noble posterity . (z) varro loco non humili solum sed etiam sordido ortus est . patrem lanium fuisse ferunt . liv. lib. 22. (a) illa nobilior animi significatio quamlibet magna canum & venantium urgente vi contemptim restitansque cedit , in campis & ubi spectari potest , idem ubi virgulta sylvasque penetravit acerrimo cursu fertur velut abscondente turpitudinem loco . plin. lib. 8. nat. hist. cap. 16. (b) when one told brutus he must fly , omnino fugiendum respondit , verum manibus , & non pedibus ; & hoc dicto stricto gladio incubuit . zonar . annal . tom . 2. (c) when one would have had consalvus retired , consalvus aeterna memoria dignis verbis magno animo rejecit , cum diceret optare se potius sepulchrum suum eadem hora pedem unum ulterius habere , quam paucos cubitos retrocedendo vitae suo spatio centum annos addere . guiccard . lib. 6. (d) nobilitatis soror humilitas . aen . syl. 1. cons. basil. (e) in illis gratiae prior , in istis humilitas amplior . august . mat. 2. 11. luke 2. 16 , 17. (f) theod. lib. 5. cap. 18. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in vit . pomp. (h) primus ex auro v●ste quaesita serici ac purpurae gemmarumque vim plantis concupinit . aurel. vict. de dioclet . — compertum habeo humillimos quosque maximè , ubi alta accesserunt , superbia atque ambitione immodicos esse . hinc marius patrum memoria , hinc iste nostrâ communem habitum supergressi . id. diocletianus edicto sanxit uti omnes sine generis discrimine prostrati pedes oscularentur , quibus etiam venerationem quandam exhibuit exornans calciamenta , auro gemmis & margaritis quod fecesse ante c. caligulam memorant . pomp. laet. (i) cranmerus un● cum comite wiltoniensi in italiam contendit , quibus ad papam accedentibus servus servorum dei pedem osculandum extendit ; cunctantibus autem illis pusillus catulus qui comitis wiltoniensis fuit ingressus locum cum pedem vidisset gemmis auroque lucentem , rem tam rarum lascivus dentibus apprehendit atque momordit — fluddus hunc locum citans canem hunc non appellat , canem protestantis , sed canem protestantem quasi , protestantium religio vel in cane esse posset . francis. mas. de minist . anglican . lib. 2. cap. 9. (k) sixtus v. dicere solebat se domo natum illustri . domus enim in qua genitus erat cum lacero tecto ex magna parte esset discooperta a sole maximè illustrabatur . cicarel . in vit . (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. hippol. (m) augustus quendam joco corripuit ; quòd sic sibi libellum porrigere dubitaret quasi elephanto stipem . suet. in vit . (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. (o) rarus in publicum egressus idque velata parte oris ne ●atiaret aspectum , vel quia sic decebat . tacit. annal . lib. 13. (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (q) pallas ( ajebat ) nihil unquam se dominisi ●●u au●u ma●s significasse vel , si plura demonstranda ●ssent scripto usum ne vocem conseciaret . taci●●●nnal . lib. 13. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nicet . chon . de axucho . lib. 1. (s) plut. in vit . cym. (t) liberalitis praecordia . val. max. l. 4. (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nicet . chon . lib. 7. (x) luk. 22. 25. (y) lord was written laford , and lafh is that which we call loaf , but signifieth bread in general . so that he was a laford or lord that afforded bread . so lady was written laphdean , that is , a woman dividing or distributing bread . v●rst . (z) domus ejus quasi quaedam munificientiae essicina . valer. de gil. agrig . lib. 4. (a) habuerat ille à patre relicta scriniae aureis argenteisque pro regionum diversitate numismatis reserta ; & quod sando vix cognitum , mall●o cuneata ; idque non avaritiae modo sed lusûs etiam ac contumeliae gratia . hospites enim qui , permulti ad eum familiariter divertebant , sciscitabatur cujusnam generis pecunia indigerent , respondentes ejus generis , ut in quam quisque provinciam iter haberet , adducebat ad scrinia & quantum v●llent capere jubebant frustraque conaros deridebat & hos sibi de amicis jocos captabat novo genere dissimulandae avaritiae jactandarumque epum. laur. vall. de duce gand. lib. 3. hist. ferd. (b) job 31. 17. (c) interrogatus aliquando , sonorum omnium , quem molestius audiret , maxillarum inquit ossa frangentium . aen . syl. de albico hist. bohem. cap. 35. — albicus jampridem dignitati cesserat cum familiam edentem bibentemque ferre non posset . cap. 42. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. ethic. lib. 4. cap. 1. (e) non caede cuiusquam unquam laetatus , justis suppliciis illachrymavit etiam & ingemuit . suet. in vit . vespas . (f) beneficium se putabat accepisse cum rogaretur ignoscere ; & tunc proprius erat veniae , cum fuisset major commotio irae : praerogativa ignoscendt erat indignatum fuisse . ambr. de theod. senior . cuidam ex necessariis aliquando sciscitanti , cur neminem qui illi intulisset injuriam morte aliquando multasset sic respondit , utinam potius mihi potestas esset eos qui mortui sunt ad vitam denuo revocandi . socrat. de theod. jun. lib. 7. (g) dr. hammond annot. cap. mat. v. 19. (h) delator siquis extiterit fidelis , & per delationem eius aliquis fuerit proscriptus vel interfectus , placuit eum nec in fine accipere communionem . si l●vior causa fuerit , intra quinquennium accipere communionem . si catechumenus fuerit , post quinquennii tempora admittatur ad baptismum . concil . elibert . can. 73. (i) actum de praemiis accusatorum delendis . thereupon tiberius cries , irritas sore leges — subverterent potius jura , quam custodes eorum amoverent . tacit. annal . lib. 4. (k) venaticos canes sanguine intestinisque captae ferae illecebrari à venatoribus utile est . blond . lib. 7. triumph . rom. (l) tacit. ait genus esse hominum publico exitio repertum . ibid. (m) non audebant hominivorae bestiae admodum prolixo tempore ad corpora piorum accedere , sed in alios qui extrinsecus ipsas incitabant ferebantur . euseb . lib. 8. cap. 7. eodem tempore gentiles in christianos vialenter insultare qui se philosophos praedicabant , frequentes concursa●e , nefanda quaedam mysteria obire , pueros qui nondum ex ephebis excesserant tum masculos tum foeminas quo exta eorum inspicerent mactare , illorum carnes degustare caeperunt . socrat. lib. 3. cap. 11. phamices ventre cyrilli dissecto jecur gustant qui primum dentes deinde linguas amittunt . theod. lib. 4. cap. 7. labitur hic quidam nimiâ formidine cursum praecipitans , capiturque : est illum in plurima sectum frusta ac particulas , ut multis mortuus unus sufficeret , lotum corrosis ossibus edit victrix turba — juvenal . satyr . 15. (n) non audebant hominivorae bestiae admodum prolixo tempore ad corpora piorum accedere , sed in alios qui extrinsecus ipsas incitabant ferebantur . euseb . lib. 8. cap. 7. eodem tempore gentiles in christianos vialenter insultare qui se philosophos praedicabant , frequentes concursa●e , nefanda quaedam mysteria obire , pueros qui nondum ex ephebis excesserant tum masculos tum foeminas quo exta eorum inspicerent mactare , illorum carnes degustare caeperunt . socrat. lib. 3. cap. 11. phamices ventre cyrilli dissecto jecur gustant qui primum dentes deinde linguas amittunt . theod. lib. 4. cap. 7. labitur hic quidam nimiâ formidine cursum praecipitans , capiturque : est illum in plurima sectum frusta ac particulas , ut multis mortuus unus sufficeret , lotum corrosis ossibus edit victrix turba — juvenal . satyr . 15. (o) populi tyrannis eo forte perniciosior est quo periculosier ignorantia , quae nec pondus nec mensuram nec legem habet , quàm malicia quae tamen ipsa aliqua regula , aliquo fraeno , aliquo termino gubernatur . guicc . lib. 2. (p) prov. 12. 10. (q) 1 cor. 1. 26. (r) et herclè justè aestimantibus regem liquet bona naturae ejus fuisse , vitia vel fortunae vel aetatis . curt. lib. 10. (s) ut mira potentia per praedicatorum linguas claresceret prius mirabilius actum est ut eorum praedicamium meritum nullum esset . greg. mor. lib. 33. cap. 21. (t) esa. 49. 23. (u) rev. 21. 24. (x) 1 tim. 3. 15. (y) we have given unto god both for us and our heirs for ever . mag. chart. offero deo atque dedico omnes res quae in hac chartula tenentur insertae — si quis eas inde ( quod fieri nullatenus credo ) abstulerit , sub paenâ sacrilegii , ex hoc domino deo , cui eas offero atque dedico , districtissimas reddat rationes . cont. 9. cap. 6. this was the manner of dedication . (z) rev. 12. 4. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nicet . chon . (b) ovid. ib. (c) diocletian sought occidere praesbyteros , iulian praesbyterium . sir edward cook notes it , lib. 2. report , fol. 44. (d) gen. 47. 22. (e) 1 king. 18. 19. (f) sacerdotiorum apud romanos quinlaplex proventus , beneficia , stipes , solutiones , donationes , damnatorum bona seu consiscationes . vid. blond . lib. 2. triumph . rom. (g) qui bonâ fide deos colit , amat & sacerdotes . stat. epist. praefix . libr. syl. 5. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epicur . in plut. zeno said that the seed was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diog. laert. (h) nunquid non in semine tota arbor ? vitium ergo seminis , vitium est totius arhoris . chrysol . (i) andronicus , reproved for his lust , puts it off with a jest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nicet . annal . lib. 3. (k) pabuli sapor apparet in lacte , & vini vis existit etiam in accto . senec. natur. quaest . lib. 3. (l) fortes creantur fortibus & bonis . est in juvencis , est in equis patrum virtus nec imbellem feruces progenerant aquilae columbam . horat. car . lib. 4. od . 4. (m) generosa in ortus semina exsurgunt suos . senec. troad . (n) nullo firmiore indicio sui seminis esse credebat quàm scritatis . sueton. vet . cal. (o) alexandrum posses etiam in moriente matre cognoscere . justin . lib. 14. (p) stat. lib. 9. thebaid . (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. lib. 2. polit . (r) plurima vultu mater in●st . stat. lib. r achil. amilcarem viventem redditum sibi veteres milites credebant ; c●ndem vigorem in vultu , vimque in oc●lis , habitum oris lineamentaque intueri . l●v. de hannibal . lib. 21. (s) figura anchorae in faemore salencui nata cum ipso parvulo fuit — sic filii nepotesque anchoram in faemore veluti notam generis naturalem habuêre . justin. lib. 15. (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — nazian . car . (u) virtutes cardinales radicaliter sunt à natura , sed completivè vel ab operum frequentia & perseverantia , vel à gratiae influentiâ & praesidentia vel ex utraque causa — equues ex sua naturali compositione ap●iudinem ha●et ad benè portandum & ambulandum ; sed illa aptitudo ad complementum potest reduci per ipsius equi assucsactionem , vel per ipsius sessoris industriam , qui scit fraeno equum suum ducere , vel per utraque . bon. dist . 33. quaest . 5. resolut . (x) virtutes cardinales radicaliter sunt à natura , sed completivè vel ab operum frequentia & perseverantia , vel à gratiae influentiâ & praesidentia vel ex utraque causa — equues ex sua naturali compositione ap●iudinem ha●et ad benè portandum & ambulandum ; sed illa aptitudo ad complementum potest reduci per ipsius equi assucsactionem , vel per ipsius sessoris industriam , qui scit fraeno equum suum ducere , vel per utraque . bon. dist . 33. quaest . 5. resolut . (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . (a) carthaginienses fraudulenti & mendaces non genere sed naturae loci , quod propter portus suos multis & variis mercatorum & advenarum sermonibus ad studium fallendi quaestus studio vocabantur . ligures montani , duri & agrestes . docuit ipse , ager nihil ferendo nisi multa cultura & magno labore quaesi●um . campani semper superbi bonitate agrorum & fructuum . cicer. agrar . 2. sunt tam civitatum quam sin gulorum hominum mores gentesque aliae iracundae , aliae audaces , quaedam timidae : in vinum , in venerem proniores aliae . liv. lib. 45. legat. socrat. lib. 4. cap. 23. flagrat vitio gentisque suoque ovid. de tereo . cui gentile nefas hominem revocare canendo . stat. lib. 3. thebaid . de thessal . (b) boeotum in crasso jurares aere natum . horat. lib. 2. epist. athenis tenue coelum ex quo acutiores putantur attici : crassum thebis , itaque pingues thebani & valentes . cicer. de fat . (c) alterum demosthenem mater , alterum industria enixa est . val. max. lib. 8. (d) disce puer virtutem ex me verumque laborem fortunam ex aliis . — virgil. aeneid . 11. sis memor & te animo repetentem exempla tuorum et pater aeneas , & avunculus excitet hector . ibid. — nec externo monitore petendus virtutis tibi pulcher amor , cognata ministrat laus animo . — stat. syl. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. ethic. lib. 10. (e) erat haec stimulatio ingens , exprobrantibus rectis cotidiè , imbecillem dominum intrare alienum triumphum . plin. natur . hist. lib. 35. cap. 2. (f) nihil aliud video in nobilitate appetendum , nisi quòd nobiles quadam necessitate constringuntur ne ab antiquorum probitate degenerent . hieron . (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aelian . de margarit . lib. 10. de animal . cap. 13. legatur . am. marcel . lib. 23. (g) deus excitat peculiares heroicos motus & impetus , in quibusdam etiam non renatis . chemnit . exam . de oper . infid . (h) 1 sam. 10. 11. (i) amos 7. 14. (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . de alexand . fort . lib. 2. (l) judg. 9. 6. (m) prov. 30.21 , 22. (n) nobilitas blanda conciliatricula — . omnes boni semper nobilitati favemus , & quia utile est reip . nobiles homines esse dignos majoribus suis , & quia valet apud nos clarorum hominum & benè de repub . meritorum memoria etiam mortuorum . cicer. pro s●xt . (o) herodes cui israelitarum genus nihil conserebat , conscientia ignobilitatis impulsus , generum eorum descriptiones exussi● : hoc se pacto nobilem futurum vatus , si nec alius quispium publicis commentariis ad wus , genus suum ad patriarchas , & proselytos , & advenas israeli olim immix●os , referre possit . euseb. lib. 1. cap. 8. (p) aestimandum est unde obveniat tanta dignitas auro & argento ; cum & consanguineis quantum ad genus , & potioribus quantum ad utensilitatem , materiis praeferantur . tert. de habit . mul. (q) qui solas exstruere divitias curant , nihil volunt inter homines melius credi quàm quod ipsi tenent . iactantur igitur quacunque ratione possunt literarum amatores , ut videantur illi quoque infra pocuniam positi . petron. quidam omnia prae divitiis humana spernunt , neque honori magno locum , ●neque virtuti putant esse , nisi ubi effusè affluant opes . liv. lib. 3. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . in vit. pomp. (s) dum nullum fastiditur genus in quo euiteret virtus , crevit imperium romanum . liv. lib. 4. (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herod . lib. 6. (u) id. lib. 6. (x) montaig . ess. lib. 3. cap. 5. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. elect. (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . nem. od. 11. (a) 1 king. 15. 4. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aesop to solon : he replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in solon . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aesop to solon : he replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in solon . (c) non alibi fanctiorum virtutum exempla piorúmve facinorism , quàm in italis animis cernas : & quod quidam de attica dicebat , nullibi vel atrocior cicuta est , vel suavius apes exactis digestisque floribus cellas implent . barcl . icon . animor . part . 4. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in dion . (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. in plutarch . in vit . demetr . (d) vide ne dum pudet te parum optimatem esse , parum diligenter quid optimum sit eligas . caecil . ciceroni epist. familiar . (e) plutarch adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de nud . poetis . (f) epicurus fugere omnem disciplinam naevigatione quàm velocissimâ jubet . quintil. lib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem . in laert. (g) filium m. ciceronis pop. romanus non agnosce● at loquentem . sidon . epist. 4. lib. 7. (h) praedicere porcorum recens natorum qui praeclarè adulturi essent , aut contra : posse equis calcitrantibus prope assistere , usinos calcitrantes arte quàm longissime vitare , de mulis optimè judicare qui oneribus qui sessori commodissimè ferendo apti essent — haec eius fuerunt prima aetate studia , quibus & postremis suis se●e jactavit temporibus — adeo in literis componendis tardus erat & syllabis consiciendis ut librum alius facilius perlezeret quam ipse sui nominis elementa recenseret . cedien . in zonar . annal tom . 3. (i) forte die quodam cum apud ferdinandum inter familiam controversia foret atà , altercatio , uter praestantior in bello extitisset hector an achilles , intervenit iohannes ferandis quaesivitque quaenam tanta omnium altercatio esset ? nemo enim non alterutri parti aderat ubi controversiam audivit , absit , inquit , optime rex , u● hoc apud te quaeri patiaris ; & fortissimum omn●um & longe praeclarissimum hectorem cum faedo & stagitioso achille comparari quâ admonitione adductus rex edixit , siquis domi suae achillem nominaret , continuò cum nunquam reversurum exploderent castè quidem rex & religiose● sed iohannes imperitè sanè & indoctè . val. lib. 3. hist. ferdinand . (k) epiphanius ait exorcistas fuisse interpretes linguae in linguam , sive in l●ctionibus , sive in colloquiis . magdeburg . cent. 4. cap. 7. (l) gen. 19. 8. (m) caligula called silanus auream pecudem . tacit annal . l. 13. diogenes a rich man and unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diog. laert. (n) aiebat sibi sufficere centum viros qui canes & quingentos qui accipitres curent ; nec se cò stultitiae procossurum , ut velit alere hominum tantam multitudinem propter rem quandam vanam & novam . there were 7000 before imployed for that service . chalocond . lib. 7. (o) diogenes said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diog. laert. (p) i lle in ea opinione erat ut putaret se ●cire quod quisquam in domo suâ scierit . senec. de clavisio sabin . epist. 27. (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diog. laert. de aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diog. laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . alexander pindari familiae parfit & haec verba pro aedibus inscribi jussit . ex prolegom . schol. in pindar . literae non dico apud bonos sed mediocriter malos infularum loco sunt . senec. epist. 14. alphonsus ac ferdinandus . hispaniae & siciliae reges , alter à tito livio , alter à q. curtio valet●dinem amissam , quam à medicis non poterant , recuperarunt . bodin . in proaem . ad method . hist. scripsit gregorius in job , cùm crebris viscerum doloribus torqueretur , ad leniendos cruciatus quos fracta stomachi virtute & continuis lentisque febribus supervenientibus patiebatur . sixt. senensi . lib. 4. (r) sardanapalus incidi jussit in busto , haec habeo quae edi quaeque exsaturata libido hausit , at illa jacent multa & praeclara relicta . cicer. tusc. quaest . lib. 5. (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herod . lib. 5. (t) dii boni ! quas tenebras ex quo sulmine nasci passi estis ? val. de african . filio . l. 3. (u) eccl. 9. 2. (x) hos. 13. 1. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristoph . acarn . (y) hic cum in medio patrum agmine constitisset eminens inter alios , velut omnes dictaturas consulatusque gereas in voce ac viribus suis , unus impetus tribunitios popularesque procellas sustinebat . liv. l. 3. (z) mat. 5. 34. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pluta . sympos . lib , 1. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. mor. de pueror . educ . (c) anacharsis made but three cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . laert. (d) nos , nisi damnosi bibimus , moriemur multi . — et calices poscunt majores . horat. (e) isa. 9. 5. (f) excogitaveret inter genera cruciatus , etiam ut largá meri potione per fallaciam oneratos repente veretris deligatis fidicularum simul urinaeque tormento distende●et . sueton de tiber . in vit . (g) not above three cups allowed in symposiis . ter bibe — auson . excusare caepit morem quod amica se non dimisisset tribus nisi potionibus ex m●re siccatis — synod . nannetens . defined the same number . democritus wrote a book , that four cups were not to be drunken . some would have magistrates look that none drink too much . plato cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the same also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod toti argei & oculei essent in convivarum compotationes . they were called likewise moduperatores . legat. commentator in sedon . apollin . qui nunc non est in manibus . legi etiam alicubide edgard quod clavos argenteos vel aureos v●sis affigi jussit ut dum metam suam quisque cognosceret non plus subserviente verecundia vel ipse appeteret vel alium appetere cogeret . (h) psal. 78. 65. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nazian . car. (k) homerum siquis caecum genitum putet , omnibus sensibus orbus est . paterc . (l) homer . iliad . 1. (m) isa. 32. 8. (n) — cogit minimas ediscere sordes . juvenal . de avar . satyr . 14. (o) job 31. 20. (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristoph . de . imagin . deorum . in concion . (q) esther 3. 5. (r) tiberius caesar dicebat consensisse medicos ut nobilitatem surrentino darent ; alioquin esse generosum acetum . ca. caesar qui successit illi , ' nobilem vappam vocabat . plin. lib. 14. cap. 6. nat. hist. (s) judg. 9. 13. (t) dare , curialissimum est ; auferre autem quod ●i , quod contrarium est , rusticissimum . alan . in perald . (u) pl●beis argemi , nobili●us auri , principibus gemma●am loco , literas esse debere dixit . pius 2. in plut. (x) equidem beatos puto quibus deorum muncre datum est , aut facere scribenda aut scribere legenda . plin. ad tacit. (y) ego doctrina anteire mallem quàm copiis & opulemiis . agel . lib. 20. cap. 4. (z) hujus oratio fertur , ad se●atum missa , tantum habuisse eloquentiae ut illi statua non quasi caesari sed quasi rhetori decerueretur . vopisc . (a) sigismundus interrogatus à principipibu● qui literas oderant , cur homines obscuro generenatos ob literarum commendationem tanti faceret , respondit ; se jure illos colere qui caeteris singularē dono divino autecellerent : illos à deo solo posse creari ; verum in sua potestate esse ut titulis & praediis nobiles faciat quoscunque & quandocu●que velit . bucholcer . (b) fere 2000 libros in 50 titulatim digessit operā treboniani , theophili , & dorothei : & uberrimam legum materiam brevissimâ epitome , quae institutionum titulo inseri●itur , contraxit : & ipse tamen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnium literarum expers . magdeburg . cent. 6. cap. 3. (c) ad templorum aedificationem cum infinitis egeret pecuniis , stipendia liberalium artium magistris olim constituta in omnibus urbibus sustulit , quas vacan●i●us literarum ludis rusticitas invafit . zonor . in vit . annal . tom . 3. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aelian . hist. lib. 13. (e) graeci scenicos actores non parvo civitatis suae honore dignos existimaverunt . aug. de civit dei. lib. 2. cap. 10. romani cum artem ludicram scenamque totam probro ducerent , genus id hominum non modo honore civium reliquorum carere , sed etiam tribu moveri notatione censoriá voluerunt , cap. 13. quomodo autem abjicitur scenicus per quem colitur deus ? et ●heatricae illius turpitudinis qua fronte notatur actor , si adoratur exactor ? — in hac disputatione hujusmodi ratiocinatio summam quaestionis absolvit . proponunt graeci , si dii tales colendi sunt , profectò etiam tales honorandi sunt : assumunt romani , sed nullo modo tales homines honorandi sunt : concludunt christiani , nullo igitur modo dii tales colendi sunt . ibid. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . epist. 127. (g) hom. iliad . 23. (h) 2 kin. 10.15 , 16. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . olymp. od . 13. (k) gerson — legatur hujus disputationis epitome in nauclero . vol. 2. gener. 37. (l) 2 tim. 2. 4. (m) mat. 28. 18. (n) varii variè hanc rem tradunt . cum multi delendum atheniensium nomen , urbemque incendio consumendam , censerent , negarunt se spartani ex duobus graeciae oculis , alterum eruturos . justin. hist. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plutarch . in vit. lysandr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dunaeus in orat. ad reg. jacob. (o) varii variè hanc rem tradunt . cum multi delendum atheniensium nomen , urbemque incendio consumendam , censerent , negarunt se spartani ex duobus graeciae oculis , alterum eruturos . justin. hist. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plutarch . in vit. lysandr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dunaeus in orat. ad reg. jacob. (p) will. cecill lord burleigh . (q) matth. 19. 28. (r) quid facies talem sortilus pontice servum nempe in lucanos aut thusca ergastula mittas at vos trojugenae vobis ignoscitis & quae turpia cerdoni volesos brutosque decebunt . juvenal . sat. 8. (s) juvenal . sat. 8. (t) homer . iliad . lib. 10. de hectore . (u) omnis liberalitas studiorum quatuor nuis angulis tegitur . tert. de pallio . (x) sed venale pecus corithae : sic posteritas et hirpini si rara jugo victoria sedit . nil i●i majorum respectus , gratia nulla umbrarum — juven . sat. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. de vit. & virt. conc. 1. non datur nobilitati palma sed cursui : deformior est victus , in quo & nibilitas generis periclitatur . ambros. lib. de nabath . cap. 13. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . (z) majorum glo●ia posteris quasi lumen est ; neque bona neque mala eorum in becullo patitur . salust . in bel . jugur . incipit ipsorum contra te stare parentum nobilitas , claramque facem praeferre pudendis . juvenal . sat. 8. (a) majorum virtus nunc vitia nostra sustentat . senec. consol . ad helvid . cap. 10. (b) — miserum est aliorum incumbere famae ne collapsa ruan● subductis tecta columnis . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. in cap. 2. es. (d) rev. 2. 13. (e) ecclesiae quae nullum ex apostolis vel apostolicis authorem suum proferunt , ut multo posteriores ; quae denique cotidie instituuntur ; tamen in eadem fide conspirantes , non minus apostolicae deputantur pro consanguinitate doctrinae . tert. de praescript . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . naz. in laud. athan. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. hel. (g) absurda est sophistarum contra nobilitatem calumnia , qui vulgaria etiam & omnibus notissima non considerant , nempe quod generandae sobolis gratia generosi equi & canes emu●tur ; item vitium & olearum & reliquarum arborum optima quaeque semina . homini autem nihil ad futuram successionem generis nobilitatem conferre putant , sed tantundem valere sive barbaram sive graecam originem . stob. serm. 86. vide sis plura . * de ulysse homerus , instillatae patris virtus tibi , tanquam assereret ad paucas seminum guttas paternae virtutis bona conslucre . ibid. (h) ex eodem naturae utero & continen●●a nata est , & cato . valer. lib. 4. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. heracl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. herc. sut . (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. (l) mälo venusinam quàm te , cornelià mater gracchorum , si cum magnis virtutibus affers grande supercilium , & numeras in dotè triumphos . tolle ti●um , preco● , hannibalem , victumque syphacem in castris , & cum to●â carthagine migra . juvenal . satyr . 6. (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . niceph. greg. lib. 7. (n) doctrina vini promovet insitum , rectique cultus pectora roborant . hor. lib. 4. car . (o) diogenes dicebat medaeam sapientem non veneficam fuisse : acceptis enim mollibus & effoeminatis hominum corporibus confirmasse ipsa , & exercitiis robusta ingentiaque reddidisse . hinc samam emanâsse quod coquendo carnes in juventutem restitueret . stob. de assiduit . (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de puer . educat . (q) toga praetexta bis addita , ut ex purpurae rubore ingenuitatis pudore regerentur . macrob. saturn . lib. 1. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. ibid. (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato in laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . orat. 28. (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in vit. pyr. urbem templum sibi visum , senatum regum esse consessum dixit . flor. (u) charron . (x) mat. 12.50 . and 6.156 . (y) john 4.34 . (z) isa. 58.5 , 6. (a) eph. 4.22 . col. 3.12 . (b) joh. 8. 36. (c) psal. 51. 17. heb. 13. 16. (d) 2 cor. 6. 18. joh. 1. 13. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. vit. alex. (f) ephes. 5. 8. (g) ephes. 2. 3. (h) luk. 16. 16,24 , 25. (i) 1 thess. 5. 5. (k) rom. 9. 8. (l) mark 2. 19. (m) matth. 8. 12. (n) rom. 8. 17. (o) rev. 21. 9. (p) psal. 45. 9. (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herod . l. 1. (r) matth. 23. 9. (s) gal. 4. 26. (u) jam. 1.18 . (u) jam. 1.18 . (x) isa. 66.9 . (y) 1 cor. 4.15 . (z) gal. 4.19 . (a) 1 pet. 1. 23. (b) 2 cor. 8. (c) col. 3.10 . (d) 2 pet. 1.4 . (e) heb. 12.10 . (f) 1 pet. 1.15 . (g) 1 john 3. 3. (h) acts. 7. 22. (i) nonne aspicimus quanto auro & argento & veste sufsarcinatus exierit de aegypto cyprianus , doctor suavissimus & martyr beatissimus ; quanto lactantius , quanto victorinus , optatus , hilarius . august . de doctrin . christian. cap. 40. (k) propriis pennis vulneramur : ex nostris enim armati conscriptionibus contra nos bella movent . magdeburg . cent. 4. c. 3. (l) si ad sanctos patres pro comparatione veniatur , instruit ut hieronymus , destruit ut lactantius , astruit ut augustinus , attollitur ut hilarius , submi●titur ut joannes , ut basilius corripit , ut gregorius consolatur , ut orosius affluit , ut ruffinus stringitur , ut eusebius narrat , ut eucherius sollicitat , ut paulinus provocat , ut ambrosius perseverat . sidon . apoll. de claudiano . epi. l. 4. (m) his arguments are called fulmina by vincent . lirinens . (n) loquitur diserta , sed magis fortia quam diserta ; neque tàm loquitur fortia , quàm vivit . eras. (o) exod. 15. 3. (p) psal. 144. 1. (q) psal. 18.32 . (r) 2 tim. 1. 7. (s) ephes. 6.12 . (t) psal. 113.4.6 . (u) raro genere exempli , altitudinem tuam humilitate sublimas sid. apel. de felice lib. 2. epist. (x) gen. 18.27 . (y) gen. 32. 10. (z) prov. 30.2 . (a) mark 1.7 . (b) matt. 8.8 . (c) ephes. 3.8 . (d) 1 tim. 1.25 . (e) luke 6.35 . (f) 1 king. 19.11 , 12. (g) zach. 1.13 . (h) hos. 2.14 . (i) rev. 16. per totum . (k) psal. 145. (l) 1 tim. 6.17 . (m) psal. 10.3 . (n) gen. 18.1 . (o) gen. 19.1 . heb. 13.2 . (p) num. 7.18 . (q) es. 28.21 . (r) hos. 11.8 . (s) psal. 78.38 . (t) psal. 87.2 . (u) psal. 105.15 . (x) mal. 11 1. (y) luke 10.7 . 1 cor. 9.13 , 14. gal. 6.6.1 . tim. 5.17 . (z) luke 22.35 . (a) 1 kings 17.4 . (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . nem. od. 10. (x) climach . (y) mos est aquilae ut irreverberata acie radios solis aspiciat ; sed cum refectionis indigentia urgetur , eandem osulorum aciem quam radiis solis infexerat ad respectum cadaveris inclinat ; & quamvis ad alta evolet , pro sumendis tamen carnibus terram petit . greg. mor. lib. 9. cap. 23. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. hecub . hac servo nocebit si ostenderis quis non sit . alius libidini servit , alius avaritiae , alius ambitioni ; omnes spei , omnes timori . macrob. satur. lib. 1. (a) multis saepe superbia luxuriae seminarium suit , quòd dum cos spiritus quasi in altum erexit , caro in infirmis mersit . hi enim prius in secreto elevantur sed postmodum publicè corruunt ; quod dum occultis intumescunt molibus cordis , apertis cadunt lapsibus corporis . greg. moral . lib. 26. cap. 12. (b) simeon accusatus falsô stupri , ita esse assensus est , seque carnem gestare rem sanè quàm lubricam . euagr. lib. 4. cap. 33. (c) postquam semel hominis spiritum superbia cepit , mox se ad corruptionem carnis extendit : quod in ipsi quoque hominibus primis agnoscimus , qui dum post perpetratam superbiam pudendae membra co●egunt , patenter indicarunt , quia postquam apud semetipsos intus arripere alta conati sunt , mox in carne foras erubescenda pertulerunt . greg mor. lib. 32. cap. 12. gen. 3. 7. (d) rom. 1.21 , 26 , 27. (e) ecce earo mersit quos superba scientia sublevavit , & à volatu volucrum ultra appetitum lapsi sunt jumentorum : atque inde sub se prostrati sunt , unde super se ire videbantur . greg. mor. lib. 26. cap. 12. diabolus in eis quos ad stultitiae luxuriam excital , jumentum est . in eis quos ad nocendi maliciam inflammat , draco est . in eis quos in fastu superbiae quasi alta sapientes elevat , avis est . id. mor. lib. 33. cap. 20. (e) ecce earo mersit quos superba scientia sublevavit , & à volatu volucrum ultra appetitum lapsi sunt jumentorum : atque inde sub se prostrati sunt , unde super se ire videbantur . greg. mor. lib. 26. cap. 12. diabolus in eis quos ad stultitiae luxuriam excital , jumentum est . in eis quos ad nocendi maliciam inflammat , draco est . in eis quos in fastu superbiae quasi alta sapientes elevat , avis est . id. mor. lib. 33. cap. 20. (f) jam. 5. 17. (g) gal. 5. 24. (h) mat. 8. 32. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . climach . (k) josh. 10. 18. (l) phil. 3. 3 , 20. (m) psal. 39. 6. (n) exod. 32. 16 , 19. (o) some say of atlas , quod elatus sit super nubila atque in viciniam lunaris circuli . plin. lib. 5. cap. 1. others deny . id. mons hic verticibus petit arduus astra duobus , nomine parnassus , superatque cacumine nubes . ovid. t is written of olympus , atho , and a●las , that they surmount all winds and clo●ds , and that the pagan priests sacrificing on those mountains , do not finde the ashes remaining of their sacrifices blowen thence , nor washt off by rains , when they return ; yet experience resolves us , that these reports are fabulous . sir walt. ral. lib. 1. os 1. part . (p) mentes sanctorum transitoria cuncta despiciunt & sub se labi quicquid superbit , quicquid praeterit contemplantur , & quasi in quodam rerum vertice constitutae tanto sibi omnia subesse conspiciunt quanto semetipsos verius autori omnium subdunt , atque inde cuncta transcendunt , unde creatori cunctorum vera se humilitate substernunt . greg. mor. lib. 26. cap. 14. legatur cap. 15. lib. 22. (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . pyth. od. 1. (r) 1 john 3. 9. (s) cant. 5. ● . (t) judg. 16. 9. (u) revel . 12. 1. sancta ecclesia , quia superni luminis splendore protegitur , quasi sole vestitur ; qui cuncta temporalia despicit , lunam sub pedibus premit . greg. mor. 1. 34. c. 16. (u) revel . 12. 1. sancta ecclesia , quia superni luminis splendore protegitur , quasi sole vestitur ; qui cuncta temporalia despicit , lunam sub pedibus premit . greg. mor. 1. 34. c. 16. (x) omnis doctrina philosophorum sine capite & — (y) ephes. 1. 6. (z) 1 cor. 10.31 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . morel . in stat. ex libanio . (b) rex regum sapor , particeps syderum , frater solis & lunae ; constantio caesari , fratri meo , salutem plurimam dico . am. marcel . lib. 16. qui cognata licet sibi astra fingens phoebeâ tumeat propinquitate ; mortalem hic tamen implet obsecrando . sidon . de persa . lib. 8. epist. (c) hebr. 2. 11. (d) ephes. 2. 19. (e) 1 joh. 1. 3. (f) 2 cor. 13. 14. (g) heb. 1. 14. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. mor. (i) 1 cor. 4. 13. (k) iam vero illud quale , quam sanctum , quod siquis ex nobilibus converti ad deum coeperit , statim honorem nobilitatis amittit ? aut quantus in christiano populo honor christi est , ubi religio ignobilem facit ? — si honoratior quispiam religioni se applicuerit illicò honoratus esse desistit . salv. de gubern . lib. 4. (l) montaign . ess. lib. 1. 24. (m) ambros. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gord. in basil. (o) prudent . (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucian . in chrys. sanctus nec proprium nomen nec gentem , nec civitatem unde erat , neque servúsne vel liber esset ; sed ad cuncta interrogata romanâ voce respondit , christianus fum . euseb. lib. 5. cap. 1. (q) john 4. 14. (r) 1 pet. 4.14 . (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , julitta in basil. (t) 12th king of ; navarre , montaigne in ess. lib. 1. cap. 54. (u) 1 sam. 28.20 . (x) seneca de beneficiis lib. 3. c. 28. proponit mihi inania nobilitatis , id est , hominum arrogantium nomina ; qui non tam me impediunt quod nobiles sunt , quàm adjuvant quòd noti sunt . cicer. orat . vol. 1. (y) gen. 21.9 . (z) heb. 12.16 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in psal. 7. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eurip ; troad . (c) john 8.44 . (d) gen. 21.10 . (e) gen. 25.33 . (f) gen. 27.36 . (g) luke 13.11.1.16 . (h) confitentibus . dei filium imperabat lacere , ut operibus magìs quàm sermonibus deus agnosceretur ; & tu nobilem te dicis qui es factus ? ambros. in psal. 119. (i) mat. 3. v. 9. (k) abraham quidem salvatur ; sed te nobilitas generis non salvabit , nisi fidem servaveris . vid. plur . in ambros. ibid. (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eurip. phoenis . (m) heb. 12.14 . (n) acts 8.10 . (o) 1 cor. 13 . 2● (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutar. praecept . nuptial . (q) phil. 3.14 . (r) rom. 2.7 . (s) heb. 11.2 . (t) deut. 4.6 . (u) jam. 2.15 . (x) 2 king. 2.12 . (y) rev. 19.8 . (z) john 6.33 . (a) 1 cor. 7.23 . (b) col. 2.14 . (c) 1 cor. 4.13 . (b) mat. 3. 17. (c) act. 7. 5. (d) col. 1. 12. (e) 2 pet. 1. 4. (f) ephes. 4. 18. (g) heb. 12. 10. (h) scribit haec philo de religiosis in aegypto . videtur viris istis universa legis scriptura animanti similis esse , ita ut superficies verborum corporis , sensus vero in verbis reconditus animae sit loco , quem ipsorum religio praecipuè quasi per speculum nominum eximiam sententiarum pulchritudinem relucentem observans contemplari cepie . euseb. lib. 2. cap. 18. (i) explica totos fastus , constitue omnes currus triumphales , nihil tamen morum principatu speciosius reperies . valer. max. lib. 8. haud parvae rei judicium senatunt tenebat , qui vir optimus in civitate ess●t . veram certè victoriam ejus rei sibi quisque mallet quàm ulla imperia honoresve suffragio ceu patrum , ceu plebis delatos . liv. lib. 29. hic honor habitus scipioni nasicae . vid. lib. 30. (k) nulla ingenia tam prona ad invidiam sunt , quam eorum qui genus ac fortunam suam animis non aequant , quia virtutem & bonum alienum oderum . liv. lib. 35. (l) inter agathaltos & achanthides tantum est odium , ut , si sanguis corum vi misceatur , continuò secernat se ac dissiliat : sic inter patricios & plebem , siquando pro rerum usu conjungan tur & conspirent , durat tamen usque odium naturale . cornel. à lapide citat . tanquam ex plutarch . in cap. 30. proverb . (l) inter agathaltos & achanthides tantum est odium , ut , si sanguis corum vi misceatur , continuò secernat se ac dissiliat : sic inter patricios & plebem , siquando pro rerum usu conjungan tur & conspirent , durat tamen usque odium naturale . cornel. à lapide citat . tanquam ex plutarch . in cap. 30. proverb . (l) inter agathaltos & achanthides tantum est odium , ut , si sanguis corum vi misceatur , continuò secernat se ac dissiliat : sic inter patricios & plebem , siquando pro rerum usu conjungan tur & conspirent , durat tamen usque odium naturale . cornel. à lapide citat . tanquam ex plutarch . in cap. 30. proverb . (m) quod ex aliená vir●u●e sihi arrogant ; id mihi ex meâ non concedunt . sic queritur marius in salust . (n) amos 9. 7. (o) es. 1. 23. (p) hos. 9. 15. (q) ezra 9. 2. (r) neh. 3. 5. (s) et centum graecos curto centusse licetur . sic in poet. pers. sar. 5. (t) jude vers . 6. (u) quamvis internae felicitatis beatitudinem perdidit , naturae sa●en suae magnitudi●em non amisit ; cujus adhuc viribus humana omaia superat . greg. mor. de diab . lib. 34. cap. 13. (x) prov. 12. 16. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . orat. 28. (z) pendentem summae capream de rupe videbis : casuram speres , decipit illa canes . matt. lib. 13. (a) 2 thess. 1. 10. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . naz. orat . 20. (c) mat. 5. 40 , 47. (d) 2 pet. 1. 5. 6. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (f) virg. aeneid . lib. 1. accommodat hunc versum etiam seneca catoni : qui talis fuit caesari & pompeio , qualis achilles agamemnoni & priamo . epist. 104. (g) juven . satyr . 8. (h) 2 tim. 4. 8. (i) homer . iliad . 6. (k) herba generi respondet suo . tu non respondes tuo ? tritici granum sparsum terrae , generis sui gratiam reddit : & tu degeneras ? fruges non adulterant sui sinceritatem seminis , tu adulteras puritatem animae , vigorem mentis , corporis castitatem . ambros. hexam . lib. 3. cap. 7. (l) propinqui à manu ejus annulum , in quo caput africani sculptum erat , detraxerunt . val. maxim. lib. 3. cap. 5. (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xiphil . in neron . (n) ephes. 5. 12. (o) ephes. 5. 3. (p) revel . 18. 2. (q) nero ut faciendis scelerihus promptus , ita audiendi quae fecerat insolens erat . tac. annal . lib. 15. (r) esa. 1. 10. (s) ephes. 4. 30. es. 63. 10. ezek. 16. 43. (t) 1 pet. 1. 15. (u) ●1 pet. 2. 9. (x) qualis ( malùm ) deus isle est , qui tàm impuros ex se filios & sceleratos genuit ? si pater siliorum similis , minimè profecto bonum esse oportet . benz. (y) sir w●lt raleigh in his preface to the hist. of the world. (z) jer. 7 9 , 10 , 11. (z) hypocritae re● . virtuti intimae ad de corem sumunt visioni externae ; & qui ant supernum jud cem nu di conscientiae in in fidelitate consiscunt ante humanos oculos professione sancta ver bo tenus palliantur gregor . moral . lib 25. cap. 15. (a) psal. 50. 21. (b) 1 pet. 1. 17. (c) ephes. 5. 1. (d) nomen congruat actioni , actio responde at nomini : ne sit nomen inane & crimen immane , ne sit honor sublimis & vita desormis , ne sit deifica professio & illicita actio . — ne sit gradus exceisus & deformis excessus . ambr. de dig . sacerd. (e) gestabat de collo suspensam in pectus auream laminam , in quâ nomen & imago patris insculpta erat , quâ subinde memoriam ejus refricaret , & quicquid vel faceret , vel loqueretur , sic ageret quasi inspiciente omnia & exaudiente patre . chromer . de bolesho lib. 6. de reb . polon . (f) heb. 12. 9. (g) deut. 28. 10. (h) es. 61. 9. (i) si hominibus laetum est & gloriosism filios habere consimiles ; & tunc magis generasse delectat , si ad patrem lineamentis paribus soboles subsiciva respondeat : quanto major in deo patre laetitia est , cum quis sic spiritaliter nascitur , ut in actibus ejus & laudibus divina generosilas praedicetur ? quae justitiaē palma est ? quae corona ? esse te talem de qu● deut non dicat , filios genui & exaltavi , ipsi autem spreverunt me . cyp. de zel . & livor . isa 1. 2. (k) 2 epist. john , verse 4. (l) judg. 7. 16. (m) es. 63. 8. (n) es. 44. 20. (o) psal. 116.3 . (p) heb. 12.39 . (q) mal. 3.17 . (r) 2 cor. 8.23 . (s) esai . 4. 5. (t) viginti clarissimarum familiarum imagines antelatae sunt , martii , quintii , aliaque ejusdem nobilitatis nomina ; sed praefulgebant cassius atque brutus , eo ipjo quod essiigies eorum non visebantur , tacit. annal. lib. 3. (u) summa apud deum est nobilitas , esse clarum virtu●i●us , quid apud deum ● viris nobilius pe●ro ? qui piscator et ●●●per fuit . quid in ●oeminis beatâ mariá ●llustrius , quae spo●sa ●a●ri ●escri●itur ? sed ●li pisi atori et pau●eri caelesiis r●g●i à ●hristo creduntur cl●es : bac sp●risa sa●i mer●i esse mater ●●ius à quo ipsae cla●s dilae sunt , h●r . p. 18. ad celant . (x) 1 john 3. 2. (y) exod. 115. 1. (z) ephes. 5. 26,27 . (a) psal. 68.13 . (b) cant. 1.5 . (c) dan. 12.3 . (d) dan. 12.3 . (e) matt. 13. 43. (f) 2 cor. 3.10.11 . (g) jam. 1.9,10 . (h) non patruum sihi othonem fuisse , aut oblivisceretur unquam aut nimium meminisset , tacit. histor. lib 2. (i) jer. 9.23.24 . (k) es. 43.3 . (l) theodosius magis se gaudere dixit , quòd membrum ecclesiae dei esset , quàm quod in terris regnaret , ambros. (m) sacrosancta majestas quae ritu sacerdotum ungitur , unde christi vocantur , non necesse habet post haec titulo equerii decorari , exili , frivolo , & ex ignorantiâ nato . ausim dicere , quod pace tum aliorum , tum praecipuè , regum , dictum sit : con●umeliam regiae majestati faciunt , qui ha●c dignitatem , si hoc nomen meretur , suscipiunt ; non secus atque si supra diadema sertum ex rosis , floribusque suspenderent , laur. val. de ferdinand . equerio facto lib. 3. (n) lewis ix . being askt by his lords , what title of honour he would assume , as the roman emperours and kings of france in remembrance of their acts and victories ; answered , my greatest victory was obtained against the devil when i was baptized in the church of poissi . and in his familiar letters he did not entitle himself king of france , but , king of poissi . (o) generari & nasci à principibus fortuitum , nec ultra aestimatur . galb . ad pisonem in tacit. lib. 1. histor . (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. lib. 5. polit . (q) vides quàm pauci sunt principes boni , ut benè dictum sit à quodam mimico scurrâ , in uno annido bonos principes posse perscribi atque depingi . flav. vopisc . in vit . arelel . (r) luke 10. 20. (s) jer. 17. 13. (t) haec verba nobilis quidam qui atheisticè vixerat , voluit monumento suo inscribi , haec mihi porta ad inferos . aen . syl. (u) gen. 28. 17. (x) 2 pet. 1. 11. (y) gen. 32. 28. (z) revel . 13. 2 , 3. (a) hic imperator virtute tàm eximius ex dei sapientiá mortali hominum generi donatus fuit , tanquam res quaedam peregrina quae homines in admirationem traduceret . euseb. in vit. const. lib. 3. cap. 2. (b) 2 cor. 5. 4. (c) mat. 13. 12. (d) rom. 9. 30,31 , 32. (e) job 29. 14. (f) fortunatus de felice episcop . gallican . urbis nannet . magdeburg . cent. 6. cap. 10. peter his repentance shewing, among other things, these two points for edification i. what weakenes remaines in gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the lord, and in the power of his might. ii. what is the power of gods grace and covenant, for renewing his children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of jesus christ / by dr. thomas taylor. taylor, thomas, 1576-1632. 1653 approx. 304 kb of xml-encoded text transcribed from 38 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a64251 wing t569 estc r20311 12444288 ocm 12444288 62178 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. a64251) transcribed from: (early english books online ; image set 62178) images scanned from microfilm: (early english books, 1641-1700 ; 948:31) peter his repentance shewing, among other things, these two points for edification i. what weakenes remaines in gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the lord, and in the power of his might. ii. what is the power of gods grace and covenant, for renewing his children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of jesus christ / by dr. thomas taylor. taylor, thomas, 1576-1632. 73 p. printed for john bartlet ..., london : 1653. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -puritan authors. grace (theology) -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion peter his repentance . shewing , among other things , these two points for edification . i. what weakenes remaines in gods owne children , especially in times of triall and danger ; and so , what little cause they have to trust their hearts , or be confident of themselves , but get to be strong in the lord , and in the power of his might . ii. what is the power of gods grace and covenant , for renewing his children by repentance ; and so , what encouragement they have to return after every fall , and goe on in their course of watchfulnesse , humiliation , prayer , and magnifying of jesus christ. by dr. thomas taylor . rom . 11. 12. be not high minded , but fear . non proponitur tibi exemplum cadendi , sed si cecideris , resurgendi , ambros. in psal. 51. sit casus majorum , tremor minorum . london : printed for john bartlet , dwelling at the signe of the guilt cup neere st. austins gate , 1653. peters repentance . marke 14. 27. and jesus saith unto them , all ye shall be offended because of me this night : for it is written , i will smite the shepheard , and the sheepe shall be scattered . vers. 28. but after that i am risen , i will goe before you into galilee . ver. 29. but peter said unto him , although all shall be offended , yet will not i. ver. 30. and jesus said unto him , verily i say unto thee , that this day , even in this night , before the cocke crow twice , thou shalt denie me thrice . ver. 31. but he spake the more vehemently , if i should dye with thee , i will not denie thee in any wise . likewise also said they all . it hath beene said of old , that the patriarkes and holy men of god instructed the church as well when they erred and fell into sinne , as when they delivered wholsome and sound doctrine . which may be particularly instanced in the apostle peter , who in his two epistles hath left us very good instructions for our faith and obedience , and against deceivers : and in these passages of the gospell is propounded to us as a patterne of humane frailty in his fall , and of divine power in his rising and repentance ; both which instruct believers concerning the strength of corruptions remaining in them , concerning the weaknesse of their graces , their need of renewing faith and repentance , their need of humility , feare and watchfulnesse , the mercy of a pardoning god , what thankfulnesse they should returne for that mercy , and for the certainty of persevering in the estate of grace , though with many failings and hoblings in the way . but first in generall , concerning all the disciples ; we have here a prediction of their dispersion , ver . 27. all of them offended in him : together with a confirmation of it by a testimony of the prophet zacharie , the shepheard smitten , and the sheepe scattered , ver . 28. to which christ subjoynes a consolation , namely that he and they should have a joyfull meeting together againe after his resurrection ; with the place where , in galilee . particularly of peters fall ; first we have the occasion of it , that is , his rashnesse , saying once or twice , he would sticke to christ though all should leave him , ver . 29. then our saviours checke thereto , ver . 30. first admonishing him of his fall , thou shalt deny me : secondly , the determinate number of his fals , thrice : thirdly , the time , this day , even this night . fourthly , the signe he gives him , before the cocke crow twice . whereunto peter replyes more stifly , ver . 31. to dye with him rather then deny him . afterward , when this prediction is to be acted ; we have first the occasion of peters fall , partly in his going into the priests hall and warming himselfe by the fire , partly in the priests maids , who charged him with adhering to christ , ver . 66 , 67. secondly , his fall it selfe , ver . 68. whos 's particulars with the circumstances and aggravations , we shall meet in treating of the words . lastly , for his repentance ; we have first the time , then : secondly , the meanes , both externall , the crowing of the cocke , and christs looking backe upon peter ; and internall , peter remembred the words of our lord , and weighed them well : thirdly , the manner of his repentance , he went out and wept bitterly . in all which we shal finde usefull notes and instructions for the use of edifying , that we may avoyd the like falling into like dangers ; or , if we fall , we may at least recover all by the like repentance . and first of our saviours prediction . all yee shall be offended because of me this night , &c. ● he predicteth both their fall and rising , their sinne and his grace , that they might not despaire though their sinne were great ; but come againe by repentance , and take hold of his grace . note 1. how christ is a rocke of offence ; he saith not , you shall be offended by me , but in me . in my infirmity , humanity and base estate ; for christ was never a cause active of offence , never gave just cause ; but passively , an occasion of offence , as a rocke offends no man , but a blinde man fals and offends at the rocke ; not properly and actively , but accidentally and passively ; so christ offends none : but so many are the scandals about and concerning christ , as he pronounceth him blessed that is not offended in him . 1. some are offended at the basenesse of his birth ; is not this the carpinters sonne ? 2. at the place of his education ; can any good come out of galilee ? 3. at his doctrine ; these are hard sayings , who can beare them ? 4. at his miracles ; he casts out divels by belzebub . 5. at his conversation as too licentious , mat. 11. johns disciples fast , &c. a wine-bibber , glutton . 6. at his company ; he converseth with sinners , luke 5. 7. at his allegiance ; that he payes not tribute , mat. 17. 8. at his crosse and passion ; we preach christ crucified , a scandall to the jews . but what marvaile of all this , that scribes and pharisees , blinde guides , and blinde people led by them , take offence by christ , when even his disciples and all they take offence at his lowe estate and passion , immediately before warned by his own mouth ? but see how prone we are to offend our selves in christ ; say not as the jewes , had we lived in the dayes of our forefathers , we would not have slaine the prophets ; so , had we christ among us , we would not be offended ; for every one almost is offended in him : thus ▪ christ comes in the preaching of the word ; but that is a breach and foolishnesse , yet without this foolishnesse of preaching you shall never be saved ; thou wouldst have heard christ on earth hadst thou lived ; no ; he that heareth you , heareth me ; and contrary . whatsoever christ speakes , thou wouldest not be offended ; but nothing the minister speakes but offends thee . if christ should bid thee leave thy usury , thou wouldst not be offended at him . if his minister in his name bid thee , it offends thee . if christ should say to thee , sweare not at all , loue your enemies , in giving honour go one before another , redeem the time , play it not away , put off vaine fashi●● in apparell , &c. you would not be offended . but he hath said it , and his preachers cannot speake it after him , but thou art offended . if christ should bid thee take up his crosse and follow him , thou sayest thou wouldst not be offended ; but the crosse of the gospell so offende thee , thou wilt rather part with the gospell then suffer a word of disgrace for thy profession ; is not this to be offended at christ ? christ comes in his servants that hold forth the word of life by holy profession , and expresse the vertues of christ , and abstain from the evils of the world ; thou abhorrest them , canst not abide them , a packe of dissemblers ; thou wouldst be an enemy to christ and his apostles . note 2. marvaile not that the most of the world be offended at christ this day ; if the apostles could be so offended at his very person , how much more the world at his profession ? as in the dayes of the jewes , isay 8. 18. behold , i and the children thou hast given me , are as signes and wonders in israel . christs owne disciples who were mirrours in the world , were counted monsters in the world ; and those that lived as angels , were as gazing stocks to men and angels , 1 cor. 4. 9. the holy religion of christ was once everywhere counted as heresie , acts 28. 22. so is it among christians ; but shall we count it puritanisme , which is a vile heresie ? or is the doctrin which we preach and you professe a sect ? if it be a sect , better be no man then not of this sect. note 3. comfort to godly preachers and professors of religion ; if the world be offended in them , it was so in their head before them . and the servant is no better ; and they are offended in them that would be offended in christ himselfe ; be content as christ ; and for no other cause in them then that in christ , and the light being the same , if it offended in the head , it will in the members ; christs doctrine tended to mortification , and crossed wicked mens lusts ; if thine doe so , as the world was offended in him , so will it in thee . christs life was holy and innocent , and actually reproved the corruptions of the world , and this was another cause of offence . if thy life doe so , all loose persons , teachers or others will be offended in thee ; christs ministry was powerfull against sinne , not as the scribes , but with authority ; this was an eye-sore to blinde guides . if thine be so , then it will be an offence and pricke in the eyes of numbers . christs whole course was so gracious , so profitable , as god testified with him everywhere that he was with him ; here was a matter of envie : if god testifie with thee , envious men will testifie against thee ; for if we let him alone , all men will beleeve in him . note 4. let our care be , that the world may not justly be offended by us ; and if in us , it was our lords case , and our comfort shall be , men are not so much offended in us , as in christ in us . christ never offended any man , yet what loads of slanders carried he to sanctifie ours ? quest. how should a christian subject to offence carry himselfe , to stop the mouthes of wicked men , when nothing he doth never so carefully and justly , but is traduced , himselfe slandered , wronged , abused ? surely thus we must resolve : 1. that innocency , wisdome , goodnesse , will not free us against the worlds malice , no not if it were equall with christs , no more then it did with him ; but before gods tribunall and equall hearing of men . 2. that dogs will bark at strangers , though they neither make nor meddle with them ; and a wise traveller ( shall make himselfe worke enough to stop every dogges barke ) will goe on his way , and esteeme it as the barke of dogges . 3. labour to give no offence ; and if christ in thee offend any , let them stumble and fall ; for to this they were appointed . note 5. a r●● for the choice of our religion , or the triall of it . christian religion is a generall offence to the wicked , as christ the subject of it ; most of the world are offended with it , as christ himselfe was left of followers , friends , disciples , kinsfolkes ; and ever suspect that way the most walke in , that is the broad way ; the greater part still is against the better part . few shall be saved , few beleeve , few finde the narrow way ; christ hath but a few disciples , and they for a time offended in him too . dislike not that religion which hath but a few ; a few haire braind fellowes onely run to sermons , and are so precise , say some . but choose thou the broad way at thy perill , and esteeme thy religion as the papist his , by multitudes . good men must choose theirs by truth , and that is a deare commodity in the hands of a few ; and you must make this your wisdome to goe rather by the guide of a few that have their eyes to see their way , then of multitudes that are blinde and discerne nothing . for it is written , i will smite the shepheard , and the sheepe shall be scattered . confirmation of the former prediction , by a testimony of zachary 13. 7. christ gives here a twofold reason of the disciples scandall . 1. it was foretold ; the prediction must be accomplished . 2. because the shepheard was to be smitten ▪ they as sheepe must be scattered . the scope of which place is , to prove christ the true pastor of the flocke , even by his smiting and abasement ; and so most aptly alledged that the disciples might have matter of strength and comfort thence where they stumbled and offended themselves . how different divine conclusions are from humane , and how contrary gods spirit is from mans in drawing conclusions ! humane reason saith thus , christ is smitten , and therefore he is not to be longer followed as a guide : the disciples themselves fall off from him ; but divine reason concludes cleane contrary ; christ is smitten , and therefore is the shepheard to whom the sheepe ought to cleave and not scatter themselves ; so isaiah 53. 4. because he was smitten of god and humbled , proves him to be our messiah and redeemer . reason saith , that is not the true religion which is so opposed and contradicted by jewes , turkes , papists , held but by an handfull of men ; the spirit saith , that is true christianity which is so resisted ; never was the sun so beset with darke clouds as truth with oppositions . as therefore that christ is the true messiah , because he is a signe of contradiction , whom now herod seekes to kill , the scribes and pharises are deadly enemies unto : so is that true christianity , which the world opposeth . humane reason saith , that cannot be the true way which so few walke in ; can so many ages , so many great persons be so deceived ? the spirit faith , therefore it is the right way , because so few finde it ; not many great ones , wise , learned , &c. as not many , but a few meane fisher-men followed christ himselfe . reason saith , they cannot be deare to god , who are so afflicted and smitten ; the spirit from thence concludes them sons of god , heb. 12 , 6 , 7. vse 1. vnsafe therefore it is to follow our reason for our guide in divine things ; no , be ordered by the word and rules , of religion . 2. and we learne to deny our selves which is the first lesson in christianity , mat. 16 , 24. i will smite the shepherd . who is the shepherd ? christ himself , iohn 10. i am the good shepherd . christ hath as many names as benefits . 1. he redeemed us , and thence called the redeemer of israel . 2. he rules us by his spirit and grace , and thence called the king of the church . 3. he feeds us , and called thence the bread of life . 4. he refresheth us , and thence called the water of life . 5. he enlightneth us , and thence called the light of the world. iohn 8. 12. 6. he eternally appeaseth the father , so called our high priest , and here our shepherd . quest. why ? answ. because promised , ezek. 34. 23. i will set up one shepherd over them , and he shall feed them , and accordingly performed all , offices of a good shepherd . so here called a shepherd , a name of great love and sweetnesse . 1. as descending of ancient patriarks who were shepherds , and they types of him , abel , jacob , david , moses . 2. he knows his sheepe , and markes them for his owne . iohn 10. 3. 14. and god sets his seale on them , 2 tim. 21. 19. knows them by name , as cyrus his souldiers . 3. he feeds their soules and bodyes in greene pastures , psal. 23. and drives them to the sweet streames and waters of comfort , by the paths of grace and righteousnesse . 4. defends them from the wolfe and enemies , being timorous , simple , weake , shiftlesse creatures , to flye , resist , or save themselves ; as david met the lyon and beare , and slew them , and saved the sheepe , 1 sam. 17. 34. so this shepherd goes on to meet the adversaries , and to give his life for the sheepe . oh wonderfull love , and accordingly to be much magnified ! this good sheepherd watcheth over his flocke with his eye never absent day nor night , sleepeth not by night as other shepherds , but keepeth our bones , psal. 34. 20. numbers the haires , mat. 10. 30. observeth enemies and turneth them back , psal. 56 9. one sheep may forget another , as the butler did joseph , but christ cannot forget any of his flocke . 5. nourisheth the young and tender lambes , isa. 40. 11. breakes not bruised reedes , suffereth not his to be tempted above their strength . seekes them straying , rejoyceth in finding , as in the parable of the lost sheep ; seekes and saves them that are lost , cures the diseased ; if the diseased be contagious , removes it till it be cured , washeth them in the streames of his blood , and every way saveth . 7. he bringeth them to the fold 1. of grace . 2. of glory . so of christs title . 2. this shepherd must be smitten ; namely , with ignominy , reproach , grievous strokes , death and the sword ; so in zachary , sword , arise and smite , &c. quest. what had he deserved ? answ. he was fellow of the lord , not onely in familiarity of grace , but conformity of nature ; for none can be gods fellow which is not of the same nature ; what fellowship betweene abhorring natures ? therefore he was more pure then the sun , and no spot in him from top to toe , but all perfection of grace ; he was not therefore smitten for his own sake , but ours ; so isa. 53. 5. he was wounded for our transgressions . 3. who smit him ? i will smite him . object . the original in zachary saith ; sword smile , and rise upon the shepherd . sol. the evangelist or our saviour respecting sense rather then words , thus changeth them . 2. the prophet speaketh prophetically , allegorically , obscurely , in a compared sense . but now the accomplishment of a prophecy being the best expositor , he spe●ks according to the accomplishment plainly and without obscurity . 3. in both phrases nothing else is signifyed but that all that trouble and persecution of jesus christ was moved according to the will and counsell of god , as act. 4. 28. herod and pilate met to doe whatsoever thy hand and counsell determined : the prophet in the commandement to the sword expresseth the counsell of god ; the evangelist the hand of god in the death of christ. object . but he was smitten by the high priests and jewes who slue him . answ. the hand and action of god was in it latent , the actions of the instruments were apparent , gods hand was secret and hid to them , and therefore they sinned highly in bringing gods purpose to passe . object . that god had a counsell ordaining and permitting this sin we grant ; but that he had a hand in the sin , is hard to say . answ. saint luke addeth also , that god had a hand in this action , but more improperly then counsell ; for this hand wrought not with them in the sin , but moderated , guided , restrained and over-ruled the sin to his glory and christs advancement . vse 1. in that christ is the shepherd , comfort our selves in his 1. love. 2. care. 1. love ; more love is included in this word shepherd , then if he should call himselfe our father , brother , kinsman ; the good shepherd gives his life for his sheepe , which every father and brother will not doe . 2. care ; the sheep need care for nothing but the shepherds presence , psal. 23. the lord is my shepherd , i shall want nothing ; that is , nothing that is needfull and good ; jacob was a carefull shepherd as any was , yet lost some sheepe ; some lost , some stolne , some torne , gen. 31. 39 , 40. but the care of this shepherd is such as he loseth none whom he hath chosen . iob. 17. 12. moses was a carefull shepherd of gods people , but sometimes weary , sometimes grudged at the great burden and charge , numb . 11. 11. but christ was obedient even unto the death . vse 2. in that christ was smitten with the sword ; learne patience in all afflictions and crosses , ordinary and extraordinary , heb. 12. 2. run with patience the race before us looking at jesus . are we smitten with tongues of men , swords of men ? so was the greene tree ; the dry may be contented . 1. he suffered for no necessity or desert , but by voluntary humility ; we deserve even fiery tryals . 2. he not for his cause , but ours , and shall not we for his ? 3. he despised the shame , and why should not we doe so ? 4. the end of his crosse was the exaltation at gods right hand , and we expect the same end . vse 3. of admonition ; in that he was smitten for us , see it affect us with sorrow that we by sin drew out the sword against christ ; oh that we could cry out of our selves and sins , who brought gods companion , and as the apostle saith , one who thought it no robbery to be equall with god , to abase himself as a servant , as a sinner , to be smitten and suffer death as a malefactor , phil. 2. 6. how should it humble us ? looke on him whom we have smitten and mourn . againe we should stir up our selves to thankefulnesse , that he who was gods companion in grace and nature , would be content to be smitten for us , that by his stripes he would heale us ; had the stroke for the least sinne light upon our selves , it could not be but eternally mortal ; now he having put himselfe betweene the blow of gods sword and us who had deserved the deadly blow , to him belongs all the praise of our peace and freedome ; if a man should keep a blow off us with the losse of his life , we would be sorry and thankfull for such a friend ; nay if losse of a limbe , &c. againe , was christ the shepherd smitten , who was equall with god , and that by god ? see that all are not hated of god , who are smitten of god ; never was there such an object of gods love , all creatures were not capable of that love which his father poured upon him ; yet he was smitten with temptation , persecution , and all kindes of affliction to sanctifie all kindes unto us , and not spared to the death . let none say he is cast out of favour because of afflictions , never any so smittenas christ , never any so deare to god. againe , note who they be that are most smitten by the world in the world ; even those that are likest unto god , and most conformable unto jesus christ. if christ had not been gods companion , he had escaped better ; so acquaintance with god brings many a blow from the world ; if thou wilt converse with the world which knows neither him , nor thee , he hath rods in water to lash thee as a w●nderer or stranger . what marvaile is it that godly pastors whose lives and doctrine come nearest unto this chiefe sheepherd , be most smitten in the world ? if jeremy be lying in the dungeon ; if herod smite james with the sword , and take peter , and vex others ; if the whole rout of drunkards , usurers , and bench companions say , come and let us smite this jeremy with the tongue , let us slander him towne and country , we dare not with our hands , but our tongues are our owne , say lewd fellowes , who can controll us ? let us say to our preacher that he never did or thought of , somewhat will sticke , if we can doe it boldly enough , and with faces of brasse ; for even thus was our lord and chiefe shepherd smitten , who saith they layd to my charge things i never knew ; so may we , so may i. though christ was smitten it was not by chance , fortune , or altogether by malice of wicked men , but all by the counsel and decree of god , comfort thy self . 1. it is gods hand , not so heavy as divels or wicked mens , iohn 19. 10. nor shal alwayes lie on thee , nor so long as they would , psal. 125. 3. 2. as in christs smiting , god is now executing by evill men some of his good purposes towards thee ; all workes for good . 3. he suffers them to try and exercise thee for a time , as christ ; but not his councell onely is in it , but his hand to moderate it , that they cannot doe what they will , but what he will. and the sheepe shall be scattered . ] the effect or consequent of the shepherds smiting . 1. who be these sheep , ezek. 34. 10. 2. how they are scattered . these sheepe be the disciples and faithfull believers in the name of christ , under the rule , care and custody of the chiefe shepherd . 1. the church is the great sheepfold , iohn 10. 16. for out of the church is no salvation ; the fold is a defence for sheepe ; and because the members of the church live in concord and peace as sheepe , not as lyons , wolves , tygars , &c. the marke of christs sheep is love , john. 13. 13. every christian resembles this creature in the text : 1. simple , foolish , subject to stay and to be scattered ; yea quite lost without the care of the shepherd , isa. 55. 6. seeke the lord while he may be found ; so are the faithfull , not onely before conversion , 1 pet. 2. 11. i beseech you as pilgrims , wherein the whole life is but a straying from god ; but even after never so little left of the shepherd , as noah , lot , david , hezekiah , and here all the apostles ; and can never returne without the shepherds call , partly in the word as nathan to david , partly by corrections , which are as the shepherds dog to fetch us in , as josephs brethren . 2. beset with all manner of enemies , dogs , wolves , lyons , foxes , and destitute in it selfe of all meanes of safety , without speed , courage , and natural weapons ( as other creatures are armed with ) to resist so many adversaries , so as their whole safety is in the presence and care of the shepherd . so the members of christ beset with tyrants , hereticks , hypocrites , seducers , false brethren , and cannot put back violence with violence ; their safety and defence lies not as many beasts , in their hornes , hoofes , nayles or teeth ; they are onely armed with the mercy and care of the shepherd , without whom they are sure to be a dayly prey to the divell , the roaring lyon and his instruments . 3. harmelesse , patient , beare all wrongs , offer none , lose the fleece , their lives , with meeknesse , without strugling . thus christians resemble the shepherd himselfe , he bare all wrongs , he never did wrong , he was led as a sheepe to the slaughter , and before the shearer opened not his mouth ; and his members must receive a second wrong , rather then revenge a former , and still possesse their soules in patience . vse . 4. acknowledge our selves after grace received silly sheepe , most easie to stray away and become a prey to all the ravenous beasts of the field ; take notice of our wandring and straying disposition , resembled in the parable of the lost sheep , luke 15. that unlesse the good shepherd leave the ninety and nine to seek us up we never come back . let this 1. make us depend on the shepherd . 2. be more watchfull . 3. pray that he would seeke us out of our wandrings and reduce us . psal. 119. 176. i am as a wandering sheep , oh seeke thy servant . vse . 2. imitate sheep in sundry christian vertues . though they be easie to stray , yet being strayed they be easily reduced whither the shepherd will without resistance and trouble ; so gods sheep having broke out into some sin , sometimes a small check of conscience , sometimes a light affliction , sometimes a word of threatning or reprehension in the ministry will bring them on their knees and humble them , when as all gods plagues will not subdue the hard heart of wicked pharaoh not reduced with ten plagues , therein like the leviathan . job 41. 15. sheep know their shepherd and no man else ; they know his voice or whistle and no man else . we must know our shepherd in his person , in his offices , and esteeme to know nothing but jesus christ , and him crucified ; we must know no man else for pardon of our sin , for merit of righteousnesse , for intercession or obtaining salvation , but onely jesus christ. vera gloria , jer. 9. 24. the right glorying . vita aeterna , iohn 17. 3. this is eternal life . we must know and acknowledge no voyce but his , no word but his , no unwritten traditions , no determination of popes , councels , fathers , but his scriptures a perfect guide , gal. 1. 8 , 9. if any man or angel bring another word , hold him accursed . 3 sheep presently heare the voyce of the shepherd , john. 10. 27. my sheepe hear my voyce , not the voyce of satan calling from light to darkenesse , not of antichrist calling to traditions and superstitions ; but christs voyce . 1. externall exhortationin the ministry . 2. internal inspirations , by the motions of his spirit not quenched . 3. bountifull largition ; christ speakes in his mercies , inviting to repentance , rom. 2. 4. 4. corporal flagellation ; his hand is his voyce , and cals to humiliation and conversion . a good christian heares all this ; heare the rod , and who appointed it , mic. 6. 9. 4. sheepe follow their shepherd ; so the sheep of christ obey him ; a fruit of hearing ; and bring in abundant fruits of obedience , abounding in good workes . nothing but profitable in sheepe , fleece , flesh , encrease , profitable in life and death , they be nowhere but enrich the ground . thus did the shepherd , and thus must we . so of the sheepe . secondly , how the sheepe shall be scattered . ] our saviour expresseth it , ioh. 16. 32. behold , the houre commeth , yea is now come , that ye shall be scattered , every one to his owne , and leave me alone . i shall be this night smitten with reproach , ignomy , and the sharpest sword of god and men , even to the death ; and now whereas soundnesse of faith would make you cleave unto me in life and death , you shall forsake me ; some of you shall deny and forsweare me , and all flye from me , and be scattered every one his way , as if you were deceived and deluded in me ; yea , every one of you shall shift for his owne safety , and fall both from me , and one from another , as sheepe are dispersed and scattered , when the shepherd is slaine and taken from them . and how this prediction was accomplished , see mat. 26. 56. then all the disciples forsooke him and fled , so soone as he was in his enemies hands ; and not onely they but other disciples and followers of christ , as the two disciples that were going to emaus , whose faith was so shaken , as they say , we thought this should be he that should redeeme israel , and this is the third day : but now they began to be of another minde . quest. why were the disciples thus scattered ? answ. 1. in themselves ; carnall and excessive feare of themselves , who were yet weake , and had not received the spirit to strengthen them as afterward ; they had not cast the costs of their profession , nor accounted sufficiently the expence of this building , as their master had long before exhorted them . ans. 2. god in his wisdome would have christ left of all his disciples , because he was to be knowne to tread the wine-presse of gods wrath alone , without partner or fellow ; none must share in the action , or in the glory . ans. 3. thus it behoved the scripture to be fulfilled , in regard of christ himselfe , who voluntarily undertaking the grievous burthen of our sinne , must be forsaken of god , and all other creatures , and comforts for the time ; for so we had justly deserved , and he must be left alone and comfortlesse . ans. 4. to teach us , that all the safety and comfort of the strongest christians , were they as neere to christ as his deare disciples , is in their relation and dependance on the chiefe shepherd ; for without christ , the shepherd of soules , we lie dispersed , ungathered , and in a forlorne estate : if he withdraw himselfe never so little , as great beleevers as the disciples flye away from him , and never come to him till he come to them . vse 1. are the disciples scattered when christ is persecuted and smitten ? what marvaile if hypocrites be quite blowne away from their profession by perecution , who onely as chaffe cleave to the wheat ? if the godly be scattered for a time from christ and from themselves , as here the disciples , what marvaile if hypocrites be scattered from both ? if ●ffliction for christ shake the faith of so great apostles , no marvaile if it quite overturne such as be uns●tled and ungrounded . this is one of the ends of affliction for the gospell , to try them that are sound ; for as the faire season of the spring sets and ripens fruits , so the winds and boysterous blasts of autumn makes them fall off . we may not therefore stumble when we see great professors fall off in trials ; for some believe but for a time , luke 8. 13. and so of some 1 john 2. 19. that they went out from us , because they were not of us . vse 2. let no man presume of his owne strength to stand in triall , nor be too confident in another in tryall . little knowes a man , nor will beleeve the deceit and hollownesse of his owne heart ; hazael will not beleeve he can prove such a dogge , and so vile as the prophet speaks of . little knowes many a man , who now continues wel-affected to sound preaching , how soone they should finde their inner disposition and outward too changed , if outward occasions were changed but a little . so a man would have promised as much as any of the disciples of christ , as any in the world ; nay , the disciples would not beleeve christ telling them how cowardly they should leave him ; they thought themselves wronged , as their answer shewes ; yet how should a man have bin deceived in them ? how were they deceived in themselves , who immediately after our lord had forewarned them , fall into this their weaknesse ? vse 3. arme our selves well against tryall ; it was nothing for the disciples to sticke to christ while in peace ; and we now while christ is with us easily hold up the head ; but when christ is smitten then is the tryall ; sound love to christ is tryed by continuing with him in temptation . sound love to the word , preachers and professours is that which hath endured triall ; as that is sound gold which hath passed the fire ; good ground is knowne by enduring . arme we therefore our selves with resolution , that we must suffer ; that the shepherd shall be smitten , and yet goe on : so with sense of our owne impotency to stand with watching and prayer , that we enter not into temptation : also with sound love of christ and christian religion ; or else if the pastor be smitten , thou shalt be scattered . vse 4. if godly ministers or professors in time of trouble be left , and those that seemed to depend on them , to affect them for the best things , fall to the stronger side , it was our lords case , we must be patient and contented ; elias persecuted by jezabel , was left alone ; paul himselfe for christ in his bands , had none to assist him ( 2 tim. 4. 16. ) or stand with him : it is no new case , that faithfull pastors especially should be conformable to the chiefe shepherd ; all times of persecution did ever confirme this truth , that the pastor was no sooner smitten , then the sheepe were scattered from him . but let it comfort ministers , as christ , i am not alone , but my father is with me . vse 5. if the disciples be scattered in dayes of trouble , let us know the day of our peace , our season , the time of our visitation ; frequent holy assemblies , get hold of christ , encrease of faith , grow in wisdome , enjoy our season , our sun , our summer , our seed time ; not knowing our day forfeits it ; worke while we may , doe in our peace what we would , but cannot if triall come . ver. 28. but after i am risen . ] now followes christs consolation . wherein note difference betweene law and gospell ; the law pronounceth heavie things , and there resteth . but the gospell still after heavie newes , ends with good tydings ; the law throwes downe a man , and there leaves him ; the gospell raiseth the humbled : you shall be scattered , but i will come againe . mat. 16. 21. i must goe up to jerusalem to suffer : heavie tydings ; peter disswades him ; but i will rise againe the third day ; there is gospell indeed . so to the church ; you shall be hated of all men for my names sake ; sad tydings ; but if you continue to the end , ye shall be saved , mat. 10. 23. you must take up the crosse and follow christ , but i will give refreshing to your soules , iohn . 16. 33. in the worl● ye shall have affliction , but be of good comfort . vse . 1. lay hold upon the gospel , and sow in never so many teares , thou shalt reap in joy . vse . 2. accept the condition of the gospel , be content to begin with the crosse , be weary laden , lay a good foundation in repentance , mortification , godly sorrow ; on this condition attaine the crowne of refreshing , and entrance into the kingdome by many afflictions , act. 14. 22. if we suffer , we shall raign ; all true joy is fetched out of sorrow ; blessed are the mourners . vse 3. let papists sticke to the comfort of the law , they shall never hear a good word from christ. let prophane persons shun the heavinesse of the gospel they shall never have joy ; christ wipes away no teares where none be shed ; he that will not be a weary needs no refreshing . this by the way . ver. 28. but after i am risen i will goe before you into galilee . such a promise as was never heard off before , and without exception , that a dead man should rise within few dayes , and promise so to do . having spoken of christs admonitions ; now of consolation where the lord sustaines them with many grounds of comfort . 1. that there shall be a certaine end of this evill ready to swallow them up . 2. there shall be a short end after a few dayes , three or four . 3. there shall be a happy end ; for , 1. christ shall rise again from the dead with power and glory . 2. whereas they are run from him , he will come to them againe . 3. though they have left their shepherd , yet he will become their shepherd againe , and goe before them , and guide them as a shepherd goes before his sheep . for their full confirmation , he declares both the time and place where he will , and when he will meet them ; in galilee a place fit for their estate ; for it signifyeth dispersing or scattering ; the sea of galilee forty miles from jerusalem . quest. why in galilee ? answ. 1. that they may more surely enjoy one another without feare of the jewes , and instruct them in the kingdome of christ. 2. because christ had more disciples and favorites in galilee to whom he would familiarly offer himselfe , and manifest his resurrection , then in judea . 3. themselves were of galilee , he would bring them backe were he found them . 4. they must follow their calling till christ came , and for the time before they can get into galilee , he will be there before them , expecting them ; note here . note . 1. the wonderfull lenity and meeknesse of jesus christ ; he was going to dye for his disciples , they fly from him , and doubt the truth of his whole proceedings , his person , his doctrine , his miracles , sufferings , the event of all his course . he now doth not sharpely rebuke them for their infidelity , inconstancy and ●emerity after so long being with him , but uses them gently , and with great and loving affection ( as the titles of shepherd and sheep import ) not only forewarneth them of their danger , but furnisheth them with grounds of comfort , and promiseth them most loving and kind entreaty even after their flight , as if they had never forsaken him . vse a rule to carry our selves toward brethren that faile ; let them be restored by the spirit of meeknesse ; yea if the offence concerne our selves , wherein we are hottest , to be most coole and calme ; christ casts not off for ever , no more must we breake affection , but imitate him with all moderation . note 2. christ never with-draws himselfe from his members , but he leaves some comfort behind him , something to bring them in love with him , or to stay them in his absence , or to make them desire and seeke after him againe ; yea , something instead of his presence or promise , iohn . 14. having told his disciples he must goe away and leave them ; yet ver . 18. he promiseth not to leave them comfortlesse ; for he will send the comforter to supply his absence ; and still , god ordinarily takes not away one mercy but he gives another ; as christ here removes his personal presence , but supplyes it with a double blessing . 1. protection of their persons in his absence . 2. promise of his presence to rest their faith on in the meane time , cant. 5. the church would not open unto christ when christ called ; he goes away in displeasure at her unkind answer , but he left behind him drops of myrth , some sweet worke of the spirit that made her spirit yearn within her , which wrought compunction for her offence and quickned her to seeke him , ver . 25. his desertions are never totall . vse which may comfort poore souls affected in sense of christs absence ; feelest thou a want of christs presence ? he hath left some pledge behind him , and he is perhaps nearer then thou thinkest . 1. he hath given thee a promise , he will not leave thee long . 2. he hath given the spirit which hath wrought some grace of trembling for offending him ; some grace of fainting and longing after him ; some grace of seeking him , as him whom thy soule loveth ; some grace of prayer , breathing , earnest and inward desires , not satiate without him , some grace of fortitud , sustaining the heart for the present , and enabling to undergoe many troubles for his sake , yet abiding and waiting for him ; this sweet hunger and thirst shall be satisfyed , mat. 5. 6. note . 3. that christ will shortly come againe after his smiting , within a very few dayes ; learne that as christs desertions are not totall , so neither sinall ; christ never goes away but he will see us againe , iohn . 16. 22. 1. his displeasure is but for a moment . 2. finall desertion were above their strength , and so against his promise . 3. it will not onely endanger the faith of the elect , but quite destroy it , which is impossible ; against all the gates of hell it is their victory . 4. vnion betweene christ and the christian admits no finall desertion ; a fruit of it is in john 17. 24. to be where christ is and see his glory . 5. the covenant is everlasting , not to depart , but do us good , jer. 32. 40. he marries us for ever in mercyes , hos. 2. 12. and is a perpetual covenant , not onely on gods part as papists say ; but on our part also who will never breake finally with god , because of his feare put in our hearts , never to depart from him , jer. 31. 41. vse . now , as christ would confirme the faith and confidence of the disciples by setting before them a certaine end of the tryall ; so let us confirme our selves with these words ; if the lord seeme to absent himselfe , he will not doe it for ever ; his mercy cannot come to an utter end , his mercyes are as the ocean which hath no eb but a flow again ; sometimes he stands off the longer , because his children stand off with him , and the case seemes desperate , as abraham for a sonne , but he will come at length to abraham in the mount , but not till the third day ; to jonas in the third day ; christ may lie in the grave till the case seeme desperate , but riseth the third day , and appeareth to all the disciples save thomas the same day , iohn 20. he more glorifies himselfe in his long absence then presence , iohn 11. 6. note . 4. note againe , how jesus christ prevents us with his grace , he promiseth the disciples , that before they can get to galilee , after they have kept the feast at jerusalem , he would be there before them . the shepherd smitten will returne to the dispersed sheep , he will gather them againe , and he will be found of them in galilee , the place of dispersion . he saith not , they shall come to him , but they shall goe into galile ▪ and there he will finde them : surely , we never come to him , unlesse he come to us first ; he must come to the disciples themselves , or they cannot come to him , much lesse we . note 5. christ here both strengthens them in the article of his resurrection , and tels them the end of his resurrection , which is , to goe before them ; he will not onely rise againe , but for this purpose , to be their guide and leader , and to take them againe as companions with him , as if they had never sinned against him . how this was performed , see mat. 28. 7. the angels tell the women ; arise ; goe tell his disciples , he is risen ; behold , be goeth before you into galilee , and marke 16. 7. as he said unto you , &c. as christ at first found them , and began to be their guide and leader into galilee ; so now , after his resurrection he would manifest himselfe an eternall shepherd . vse . and this was their happinesse and ours , purchased by his eternall resurrection ; that we have an high priest immortall , and higher then the heavens . they sled into galilee to avoyd danger from their persons , but he findes them there . they goe thither because their master was dead , and betake them to their old callings againe . but their lord findes them againe at the sea of galilee , and makes them 〈◊〉 fishers of men , furnishing them with power from on high , above all they could have expected . christ raised , gives gifts unto men ; his death merits them , his resurrection applies them ; as a great king gives great gifts on the day of his coronation ; so christ. let us follow so worthy a guide in faith and obedien●e , who rose from death to be our guide to eternall life . we proceed . verse 29. and peter said unto him , though all men should be offended , yet would not i. here we have an instance ( as many elsewhere ) of peters temerity and rashnesse , not well considering his weaknesse , and what spirit he was of . for this holy disciple bewrayeth great infirmity , in arrogating much above that was in him . 1. he directly contradicteth his lord , who said , all yee ; peter saith no , not all , he will not ; not this night ; no , never . 2. beleeves not the oracle of the prophet zacharie , but would shi●t it off with pompe of words , not as concerning him ; he was none of the sheepe that should be scattered , though the pastor was smitten . 3. he presumes too much upon his owne strength , and of that which is out of his owne power , never mentioning or including the helpe and strength of god , by whom alone he should be enabled to stand ; he neither considered his owne frailty , which will overthrow him , nor yet the power of god which should sustaine and uphold him . 4. he prefers himselfe too too vain-gloriously above all men ; as if all men were weake to peter ; and peter the onely champion ; if all men should deny thee , i would not ; stronger in conceit then all the apostles . 5. he is bold , hardy and vainely confident in a thing to come , in which he had never tryed his strength ; he knew his present affection , he will take no notice of his future perill ; nay , he disclaimes and almost scornes the danger , now when he is next to it , and even falling into it , and the difficulty expressed john 13. 37. cannot i follow thee now ? i will give my life for thee ; i will be so far from denying thee , that i will confesse thee to the death ; perils , dangers , feares , or death it selfe shall not seperate me from thee . alas man ! thou that canst not follow christ , canst thou goe before him ? object . but peter had a promise , mat. 16. 18. that the gates of hell should not prevaile against his faith ; might not he be bold in this promise ? answ. 1. promises of god make no man presume , but stir up watchfulnesse and excite to prayer , which peter should have done , being admonished of our lord. 2. though his faith lwas not quite to be shaken and extinct , yet he might for a time be so foyled as might bring him shame and sorrow enough . 3. he had promised indeed before this the spirit of fortitude and strength ; but peter anticipates the time ; they were to be endued with virtue from above , but not till after the resurrection , which was no priviledge but that in the meane time they might fall dangerously . 4. no promise could crosse the word of the prophet , and christ himself now applying it to the present occasion , which ought to have bin believed . objec . but might not peter be bold of victory , standing in so good a cause ? must christians stand doubtfull and in suspense alwayes of their standing ? answ. 1. peter must not be bold against so expresse a word of christ. ans. 2. no christian boldnesse may make a man confident in himselfe , and neglect prayer to god ; that is a blame-worthy boldnesse for a souldier to run into the fight without his weapons , or against the word of his captaine . ans. 3. he should have considered the infirmity of his faith , which yet was weake and suspected , if not for the truth yet strength of it , not knowing the strength of the imminent temptation . ans. 4. he should have considered that the strength of faith of the saints hath bin shaken in temptation , as abraham , paul , david , and why not he ? objec . christians are to come with courage to the battaile , assured of victory . ans. 1. but by his strength that hath loved us , rom. 8. 37. 2. with the best diligence in using the means which peter layes off , faith. prayer . watchfulnes . 3. with mixing faith and feare together ; certainly beleeving the promise of god , but fearing and suspecting our own weaknesse ; so phil. 2. 11 , 12. worke out your salvation with feare and trembling ; there is feare : for it is god that workes the will and deed ; there is faith : the temper of faith and feare upholds us in the triall , when our eye is cast both on our weaknesse and gods strength . objec . but gods children are as bold as lyons , prov. 28. 1. answ. 1. there is boldnesse of flesh. faith. 2. boldnesse in the strength of god and love of our father , not of our strength and love of him ; peter presumed to stand because of the love christ. 3. a boldnesse upon the assured promises of god and infinite merits of christ , foyling both carnal feare and presumption ; peters boldnesse was not with the word , but against it . 4. boldnesse not suffering to feare damnation , but to extinguish the feare of transgression . 5. a boldnesse banishing feare to fall away into perdition , but not the feare of falling into finne and offence of god , which his owne children are often too bold in . note . the vaine presumption of mans heart ; in peter see our selves ; our nature is as confident ; we thinke if all should flye from faith and religion , sure we would not . but were the sword shaken a little , and the scepter swayed but a little another way , many would see their mould and temper ; they that now spit at the name of the hatefull idoll of the masse , would easily conceive it a better religion , and we should not want some catholike moderators who would say , these two religions with a little yeelding each side , might be brought into one . we are as strong before the battle as peter , and when danger seemes farther off ; whereas the sight of one adversary would make a whole army of us run away , as i●rael at the sight of goliah . but peter should have remembred , and so should we , the answer of the king of israel to benhadad , 1 king. 20. 11. let not him that putteth on his armour boast as he that puts it off . let us not crow before the victory . we are ready to promise our selves successe and events as he was , which are out of our power ; he might promise and purpose watchfulnesse ; endeavour , strive against this temptation , which was all he could doe ; but to promise of the event and issue , was not his part nor to dispose of . we can as easily promise to our selves , above that god hath promised , as he ; nay , against the word of god , as he , that we shall be safe and stand , and conceive some singular prerogative or strength in our selves , while yet we forget to use meanes to grow in knowledge , awaken our faith , provoke our watchfulnesse ; we can be as proud and bragging in our speech as he was , forgetting modesty and humanity , promising mountaines ; and should our actions swell to our words , we would doe wonders ; but away with these brags , and learne to speak humbly , warily and modestly , as knowing what befell this apostle . vse . beware of pride of heart , which is so hatefull to god , as robbing him of his glory , and so prejudicial to our selves ; for , if nature onely and the pride of it , quicken our resolutions , and not faith , they will dye and deceive us ; if flesh onely incite our courage , it will suddenly be cold , as in peter . objection . but i have great gifts of knowledge , and speech , and zeale , and love and faith . answ. 1. let no gifts puffe thee up ; suppose thou hadst gifts apostolicall , peter had all these gifts , but pride of heart foiled them all ; and the more and better the gifts be , it is so much the worse where they be abused or corrupted . 2. never pride thy selfe above any man , who mayest see those corruptions and evils in thy selfe , which thou never sawest in any other man. vse 2. thou standest by faith , rom. 11. 12. be not high-minded but feare . peter that was now so forward , had no small cause to feare ; and we want not more cause ; as , 1. the weaknesse of flesh and pronenesse to sinne , yea weaknesse of spirit in the best , being borne of god , but yet as children . 2. satans malice , ever seeking to cast us downe , winnowing us also as wheat . 3. naughtinesse of our bad workes , and imperfections of our best , in them unprofitable . 4. perfection of gods law , strictnesse against the least disobedience , and in giving up of our accounts . objection . but what need the saints feare , or how may they , having against the former gods power , gods promise , gods intercession ; and seeing nothing is more contrary to faith then fear and doubting ? answ. when the apostle peter , 1 pet. 1. 17. wisheth christians to passe the whole time of their dwelling here in feare , he implyeth both the possibility and necessity . but we must distinguish of feare , which is of humility . infidelity . the former is a reverent feare of gods presence , whom we would not offend ; a feare of falling into sinne , or making matter of unkindenesse between him and our selves . the latter a hatefull feare of his presence , which we would avoid ; a fear of faling into hell , and suffering according to our deserts . the one is a despaire of gods goodnesse , because sinne lyes at doore , and wrath hangs over their heads , and their couscience is restlesse , and death is ready to overtake them in sinne , and hell is open , and the divell reaching at them to eternall confusion . the other is a feare of reverence , by which we feare the corruption of our nature and treachery of our owne hearts ; we feare the commiting of the least sin , and make conscience of all known evils ; we feare least we be called to account before the reckoning be ready ; we feare to offend god and godly men , or grieve his holy spirit ; we feare to be infected by evill men , and carried into their errour . the former cannot stand with faith , but is utterly against it ; and being a feare of diffidence , makes men even distrustfull . the latter is not against faith , but stablisheth it , and makes our hearts watchfull and attendant to good meanes , both of continuance in the estate of grace , and worke of it , and increase of faith , that we may be upheld to the end . let us therefore nourish this feare in us : motive 1. this feare is loves keeper and preserver of graces , fear of fals , temptations , occasions of offending . 2. it smiteth with conscience of our owne infirmities and drives out to the spirit of strength and fortitude . 3. it restaines us from evill , as the midwives , exod. 1. 17. and joseph , ge● . 39. 9. and job c. 1. 1. 4. it hath all the promises made good to it , of prosperity and blessednesse : blessed is he that feareth alwayes , prov. 28. 14. we proceed . ver. 30. jesus said unto him , verily i say unto thee , this day , even this night , before the cocke crow twice , thou shalt deny me thrice . ovr saviour perceiving the corruption of peter , notably checkes and reproves it in this verse , with this asseveration , verily i say . wherein ; 1. he admonisheth peter of his fall ; thou shalt denie me . 2. he gives him a signe , by which he shall take knowledge . cocke crow twice . 3. the time , this day , even this night ; double for certainty . 4. the determinate number of fals or denials ; deny me thrice . as if he had said otherwise thus : oh peter , thou attributest and ascribest too much to thine owne strength , and knowest not the present danger ; for verily i say unto thee ; the more seriously i speake it , the more neerly it concernes thee to consider it ; that thou who art confident above all thy fellowes , and thou who singlest thy selfe as more constant unto me then all the rest , even thou peter shalt denie me . ] besides that thou shalt flye away from me with the rest , thou shalt denie me , thou shalt deny me that ever thou knowest me , or ever hadst any reference or dependence on me ; and thou shalt doe this this night : thou sayest thou wilt never at any time doe so , but thou shalt this present day doe it , while yet thy promise is yet in thy mouth and thou canst not well forget it . i , many dayes and nights thou mightest forget me or thy promise , but even this day , this night shall not passe till thou hast denyed me . and that thou mayest consider the truth of this my prediction , both before and after it is come to passe , i will give thee a signe , or marke , as a remembrance betweene us ; before the cocke crow twice : a cocke ordinarily crowes two times iu one night . 1. about midnight , called gallicinium . 2. towards morning , called colicinium . both times after . but before the morning cocke crow , or before the cocke have done that crow , thou shalt perceive the truth of my words , and the vanity of thine own . and because thou hast more confidently boasted of thy strength then all the rest of my disciples , thou shalt more shamefully fall then all the rest ; for thou shalt not content thy selfe to deny me once , but in that small time thou shalt deny me thrice , and that in such a manner , as now thou wouldest scorn to hear , but thou shalt not shame to doe . john 2. 25. he knew what was in man. whence note 1. the divinity of jesus christ , who knew things to come in the particular circumstances ; he foretels a fact which peter must presently doe , while he is even protesting against it , and thinkes it most unlikely and impossible : he discovereth the time , the manner , the repetition , how often , and all circumstances by which he is distinguished and discerned from all creatures and false gods , isaiah 41. 23 , 26. bring forth your gods , let them tell us what is to come . men may see events , as peter did this , but christ foreseeth them ; men see imperfectly by consequents and effects , christ seeth and knoweth by the causes , he soundeth the depth of peters heart which peter himselfe could not gage , he saw the backe and deceitfull corners of it , and discerned how it must needs serve him , being left a while of grace . vse 1. to live in his sight with feare and trembling , to whom all our wayes are knowne long before ; no sin we can commit , but it is foreseen , as peters was , his eyes are upon the wayes of man , prov. 5. 21. for as there is no sinne committed but the eye of the conscience is upon it above a thousand witnesses , so there is none to be committed but the eye of the lord is upon it , which is above a thousand consciences . vse 2. never thinke to carry sinne so close but it shall come to reckoning , luke 12. 2. nothing is so covered which shall not be revealed ; no darknesse can hide the workes of darknesse , as the prophet to gehezi , did not my spirit goe with thee ? so , doth not the eye of the judge goe with thee , ez●ch . 35. 12. thou shalt know the lord hath heard all thy blasphemies which thou hast spoken against the mountaines of israel : so thou shalt know the eye of the judge hath seene all thy drunkennesse , the times , places , manner , how often ; so thou blasphemer , thou railer , thou de●ier of good men shalt know to thy cost and torment , yea , men and angels shall know . lastly , christ is as ready to take notice of the least good , to reward it , 1 king. 14. 13. the little good in abjah mentioned and recompenced . note . 2. the humanity and meeknesse of our lord and saviour ; peter had already grievously sinned in contradicting his lord , in despising the prophetical word , in advancing himselfe presumptuously against the expresse word ; yet our lord is not severe in rebuking , nor so sharpe in checking or reproaching him as he had deserved , but patiently heares him , passeth by the infirmity , and onely most lovingly and plainly forewarns him of his present danger , not reproaching him for future denials . 1. our lord breakes not the bruised reed , nor quencheth a smoaking weke . 2. the spirit in peter , even in the midst of infirmity , making request for him , gets a cover and acceptance . 3. there was a graine of faith , and sparke of love , in peters heart , which was more in christs eye , then all his frailty ; the lord in mercy looks more on his worke in us , then ours , against him . 4. christ was now to leave them as weaklings and children , which was griefe eno●gh to them , and would not so much discourage them , especially at this time , measuring the tryall they were to undergoe . 5 , he saw them now out growing their weaknesses , and therefore thought fitter to beare with them for a time ; there was a good worke begun which himselfe was to perfect , and it is notably exprest in john 13. 37. setting downe the story ; thou canst not follow me now , but hereafter shalt follow me ; namely , in bearing crosses , and suffering to the death hereafter , when the spirit is come to strengthen the● ▪ vse . which must be a patterne of our imitation on the like grounds to provoke our selves to meeknesse & gentlenesse towards our brethren offending ; if we must reprove , let them see our love ; if we can spy the least good in them , let that qualifie our heat for the present ; if we cannot spy any for the present , hope what they may be , they may receive the spirit , and outgrow the weaknesses . how ever we should not forget our saviours meeknesse , nor that our selves may be tempted , as peter , nay to good for evill . the woman of canaan refuseth him a dish full of water , but he opens to her the water of life . note . 3. how to come to know our owne weaknesse , christ here admonisheth peter ; we never truly come to know our selves till christ take us in hand to teach us , as the woman at the well ( john 4. ) never came to know her selfe till christ taught her . the word is a square , a glasse , a ballance , a light ; christ in the gospel discovereth to us the darke corners of our hearts , letteth us see our hypocrisie , pride , earthlinesse , errors and lusts . how many can say they never saw themselves in ill case till the word came , rom. 7. 7. nay paul was alive without the law ; so every naturall man thinks himselfe alive , in good case , no feare of sin , no terrors of conscience or feare of damnation , but are happy and well , their case being as a man sicke and near to death but complaines not , tels how he is not sicke , because his senses being overcome he feeles not his disease ; so is every unregenerate man. but if christ in his word cannot be beleived , as peter beleeves not he is so ill as christ saith , then there is another meanes to bring us to the sense of our own weaknesse , and that is by experience the mistris of fooles , and so peter in this history . many say , if all were true as the minister saith , we were in a miserable state ; but we cannot make men believe us calling them to the sight of themselves , that they are so bad as they are . to thee i say thou that belongest to god as peter , god will give thee up to some lust or other , till experience beat this knowledge into thee as peter , but in mercy thou shalt see it in season . thou that doest not believe nor belongest to god , shalt also have wofull experience of the malice of thy heart , and wretchednesse of thy course , but too late when thy state shall be remedilesse ; chuse you now whether you will believe the word or feele it ; one you must ; the word if it judge not in this day , shall in the last day , joh. 12. 48. note . 4. this day , this night . ] note how suddenly even a good man is turned from good resolutions if but a little left to himselfe , or he remit but a little of his owne watchfulnesse ; a few houres make so confident a disciple of christ , who scorned to think of deniall of his master , to deny and forswear him too . reas. 1. we stand by grace , which if it be not every moment renewed , we must needs fal ; as a man upheld by a crutch , remove the crutch , and he fals down ; or set a staff upright , withdraw the hand , ye need not thrust it downe ; so we . 2. the suddennesse of the temptation which cometh like a lightning , and our pronesse to be kindled with the same ; david in the forenoone might be not onely chast , but holily employed in holy meditations , but in the afternoone on his gallery spyes bathsheba , and is all enflamed and moyled in foule wantonnesse and lust . 3. freedome of the spirit who cometh and goeth when he lists , as the wind ; which is a ground of humiliation in the most holy estate we can get into ; not every joy , not any gracious estate may lift us up ; nescis quid serus vesper vehat , the sunne may shut under a cloud suddenly . 2. to watch our graces well , and forecast temptation . 3. depend on the spirit of god to perfect and accomplish his owne good motions , and leave us not to our selves , who can quickly quench them . 4. no marvell if the righteousnesse of hypocrites be as the morning dew , their desires as flashes to make them inexcusable , being in the spirit , they delight not to dwell in that good frame , but vanish into nothing . note . 5. deny me thrice . ] peter was most confident of all the disciples , and must fall more shamefully then they all ; he will dye with christ ere he will once deny him ; but within foure or five houres , he shall deny him thrice ; he would never deny him , but instantly shall not content himselfe to deny him once and againe , but thrice . it commonly fals out , that they who pride themselves above others , even in good gifts , that they are given up to fall more shamefully then others ; and why ? reas. 1. god doth avenge pride of heart with sin and shame ; cannot abide it in any , least in his children . 2. his wisedome tempers poyson to a remedy , by these fals to abate the humour , and let out the core . if presence of grace puffs up , absence of grace or presence of corruptions shall take them downe . 3. pride is a rocke against which grace makes shipwrack ; walke therefore humbly before god ; for , when pride commeth then commeth shame , prov. 11. 2. and where pride is , there is folly and ignorance of a mans selfe , and his owne estate ; so our proverbe calleth him a proud foole , &c. 1. david professeth his heart was not haughty , but as a child , psal. 131. 1. 2. humility is a seemely garment for outward carriage , 1 pet. 5. 5. decke your selves with lowlinesse of mind . 3. there is no great fall from a low place ; one of the fathers calleth it coronam in tuto , pinnaculum & moenia , ne quis ex alto decidat . 4. whatsoever may befall the humble-minded man , the lord will give grace unto him , 1 pet. 5. 5. grace of his spirit , grace of his favour and countenance , grace of his soule , he will dwell with the humble soule , isa. 57. 15. and it with him ; a most happy cohabitation . vers. 31. but peter said more earnestly , if i should dye with thee , i will not deny thee ; likewise said they all . when peter had heard our lord and saviour with his wonted asseveration tell him so heavy things of himselfe , that he should deny his lord that night thrice , and so renounce his faith , his profession and salvation by him , this should have soundly humbled peter and terrified him ; yea should have been as a dagger to his heart to have let out the life of his naturall pride and presumption . 2. whereas it was sufficient to have made him concieve modestly of himself , at least to have entred into himselfe and consider of his weaknesse to take downe his carnall temerity and boldnesse one peg lower . 3. wheras it should have brought him to renounce himself , and depend wholly upon the strength and grace of christ his lord , which onely was sufficient for him . 4. whereas it had beene enough to make him beleeve the word and affirmation of the lord , before his owne conceit ; for to all these purposes did the lord jesus so forewarne him of his fall ; yet he still blinded with vaine confidence in himselfe , or carried away with preposterous zeale , doth more vehemently persist in contradicting his lord , in which he heaps up a number of sins . 1. the repetition and falling into the same sin after christs admonition and asseveration ; but peter said . 2. the manner of his sin , he said more earnestly . 3. the matter of it , i will not deny thee , if i should dye with thee . 4. the effect of it , drawing all the disciples into the same sin with him , likewise said they all . note . 1. in that peter falleth into the same sin againe , and against the meanes used by christ ; that the child of god through strength of his corruption may fall often into the same sin , notwithstanding good meanes against it ; for , 1. it is a very hard thing to lead them out of themselves , almost nothing but experience of their former fals , which is the mistris of fooles , bringeth them to see their folly ; so here in peter , all christs warnings too little ; and so long they must fall ; sense of weaknesse is their greatest strength . 2. till the judgement be changed , the actions be the same ; peters judgement is disguised with an erroneous misjudging his owne estate ; he is the same man after christs speech as he was before , and so contradicteth him as before ; as the most of the fathers lived in polygamy , not because it was ever lawfull , but their judgement being darke and erroneous in it , their practise was answerable ; and who of gods children see not , that they know but in part , and grow dayly to see errors in themselves which they never saw before , as peter saw not so much in himselfe as he did after ? 3. weakenesse of grace and regeneration in part causeth even the best to goe every day over the same wants and common infirmities ; as wandring thoughts , idle speeches , unjust anger , &c. which frailties as they be daily renewed , so they must daily renew their repentance , and daily lay hold on christs perfect merits for justification ; this weaknesse of grace gave peter up againe to this sin of contradicting his lord. 4. the same ends remaine still , which may move the lord to leave his children to themselves , and to fall in the same sort ; to try , excite , humble them , worke more serious sorrow , make them more watchfull , &c. which was the issue of peters fall here . vse . not to enbolden any in sin , or unto sinne ( for we speake of frailties , not of presumptions , for which we can give small comfort ) but to raise up to the comfort of the covenant , such as are toyled with their corruptions , and finde themselves mastered with the same lusts sundry time● , notwithstanding their strife and watch against them . to thee i say , the sense of thy weaknesse is a great part of thy strength ; labour to grow up in soundnesse of judgement and in strength of grace ; and though the lord thy god for good ends sometimes let thee slip into the same frailties , his right hand is under thy head , and thy condition is not worse then the rest of the saints in the world ; christs dear disciple here is moiled in the same sinne , but not cast off for it . note . 2. in that peter more vehemently denyed and contradicted his lord , that every repetition of sin maketh sin the stronger ; for as the body , the more it is nourished and fed , the stronger it groweth ; so sin in the soule ; every new act is an addition of strength till it come to an habit ; it is the apostles comparison , jam. 1. 15. speaking of the conception and perfection of sin ; when lust is conceived , it bringeth forth sin , and sin when it is finished , bringeth forth death . beside , corruption is cleane contrary to grace ; as grace if it encrease not , i● decreaseth ; so corruption , if it decrease not , it getteth strength and encreaseth . vse . against them that say they will repent hereafter ; plucke up a twig , let it not grow to be a plant ; dash the braines while a childe ; a sore , the longer it is let alone , groweth more incurable ; finne fashioned by continuance groweth to another nature . take heed and feare ; thou hast an holy god to doe withall , and a corrupt heart of thine owne , though some grace . and , god observeth not onely the sin , but the sinfull manner of doing and degrees of sinning , carelesnesse , carnall confidence , pride of spirit , slacknesse in use of holy meanes , relapsing ; all very dangerous . if i should dye with thee , i would not denie thee . note 3. peter thinks himselfe strong enough to be a martyr , now when he hath not learned the first principle of religion , nor to know himselfe ; before he promised , though all men should be offended , he would not : now , before he will deny him , he will dye the death ; it is nothing now with peter to be a martyr . peter considereth not of what metall he is made ; that he is dust , earth , and a lumpe of sinfull mire , unable to any thing . 2. he considereth not his present danger , though forewarned , that he is now ready to be made a prey to satan , and in the lyons mouth . 3. he considereth not , that every good and perfect gift is from the father of lights ; but hath power in himselfe to stand out the greatest of all trials ; and therefore within a few houres , the contempt of this power of god drives it quite from him . vse . let us well watch the pride of our owne nature : nature is so proud in every one of us , that it will build up a tower to heaven , though it prove but a babel and confusion . pride of heart will make us sacrifice to our owne nets , and rob god of his glory . peter had good things , and true grace in him ; but not acknowledging them in the giver , puffes him up and darkens them ; whereas grace received and acknowledged in the giver , are so far from puffing up , as they make humble . grace in abraham comming neer to god , maketh him say , i am but dust and ashes , gen. 18. 27. 2. in good things take heed of preposterous and rash zeale , which here peter fals by ; guide it by the word , by faith , by prayer , by thy calling , by considering our selves ; and thinke it safer to fear , then to be very confident of thy self . likewise said they all . ] the fourth is the effect of peters presumption ; he drew in all the disciples into the same sin : 1. which was the stronger : 1. because they had heard our saviour reproving peter for his rash confidence . 2. they had never yet tryed their strength . 3. if they had , they should not at all have contradicted his word , who had said , all ye● shall be offended . 4. this terrible threatning of themselves and peter , should have set them out of themselves , and clung unto him , and said , o lord , we know our weaknesse ; if we doe not , thou knowest it ; we know thy truth , and cannot but beleeve thy word ; oh therefore , doe thou take care of us , thou that art the faithfull shepherd , keepe us silly sheepe from wandring from thee . but they imitate peter ; they must be as constant as peter , and must never seeme more fearfull then he . they must not be behinde him , neither in comforting their master , nor in professing their zeale to their lord. note . 1. frailty in the best ; no graine without some chaffe , no flour without some bran , no rose without some thorne ; there is in the best matter of humiliation ; the disciples themselves in christs presence shew great imbecillity and weaknesse . matter of comfort , which concernes us in our fals ; matthew was one of them that said so , yet matthew records for our comfort , how he among the rest was vainly confident . note 2. how quickly sin spreads it selfe ; peter drawes all the disciples after his sinne , when all christs perswasions cannot stay them . the same of the same apostle after he had received the spirit , gal. 2. 14. by not walking with a right foot , drew the gentiles and barbarians also into his dissimulation , and compelled the gentiles to judaism● ; not by teaching any doctrine to that purpose , for they could not erre in that , but in the authority of his example . example in sinne is a kinde of compulsion . vse 1. take heed of sinning , least thou bring many sins upon thee , as peters sinne here ; heavie both in regard of his master and fellow disciples . 2. beware also of the company of sinners ; example is become a kinde of law , and thy selfe as tinder to receive such sparkles . we proceed now to a passage in another part of the chapter . marke 14. 66. and as peter was beneath in the hall , there came one of the maids of the high priests : ver. 67. and when she saw peter warming himselfe , she looked on him , and said , thou wast also with jesus of nazareth . ver. 68. but he denyed it , saying , i know him not , neither wot i what thou sayest ; then he went into the porch , and the cock crew , &c. wee have heard in the former story , how much peter had promised of himselfe ; he would not be offended , he would not flye if all should ; he will dye with christ before he would deny him . we have heard how our saviour forewarned him of his weaknesse , and predicted his fall , and how stoutly he contradicted his lord. now we come to his performance in this story ; which in generall shewes , that he was not so good as his word ; but the lords word was fully accomplished ; non factum quod petrus dixerat , sed quod christus praedixerat . in the story we have ; first , peters sin : secondly , repentance : peters fall. rising . 1. peters deniall of his lord : 2. his sorrow for it ; his aversion . conversion . the sinne and fall of peter was the foulest and shamefullest of all the disciples ( except judas ) they all forsooke him and fled ; so did he ; none of them denyed him once , but he thrice ; none forswore him but he , who with cursing and swearing abjured himselfe , if ever he knew him . quest. the lord foresaw this sinne , foretold it , might have prevented it , and sustained him in the temptation ; why should he suffer his dear disciple so farre and so fouly to fall ? answ. the lord jesus , who might have prevented it , neither would nor did , for many reasons . 1. he would give us and the whole church an example of infirmity and weaknesse , by the fall of such a man. 2. the strongest must learn feare and watchfulnesse , and while they stand take heed least they fall , that the enemy suddenly oppresse them not , as peter . 3. to crush presumption of men , and to teach to attribute more to the word of christ then their owne strength , which had peter done , he had not so shamefully fallen . 4. the lord foresaw , that in the last times men transported with the spirit of error , should transforme peter into an idoll , and grow to that madnesse as to lift him up into the place and office of christ , giving unto him the headship of the church , and make him the head of the antichristian romish synagogue ; and therefore the lord set peter apart above all other disciples , in whom should breake out such weaknesse as he might be acknowledged not a god , but a fraile man ; not a lord , but a weake and sinfull servant ; so in his life , acts 3. 12. & 10. 15. carnall men worship him , but peter refused . and by the way observe , how accurate the scriptures are to set downe not this fall of peter in the particular circumstances , but many more above all the disciples ; as , 1. his curiosity , desi●ing to walke on the waters , presently punished with an other sin of infidelety , mat. 19. 28. 2. his horrible sin o● disswading christ from his suffering at jerusalem , master pitty thy selfe , mat. 16. 22. for which christ called him a scandall or divel , that is a speciall instrument of the divell . 3. his inconsiderate rashnesse , mat. 17. 4. let us make three tabernacles ; the text saith , he wist not what he said ; he to enjoy that glory , neglected all his fellow disciples , yea cares not for the salvation of the whole world ; for if he must ever dwell there with him , he must not come downe to dye , which was against his word . 4. that he among the rest contended for primacy , mat. 18. 2. that he among the rest could not watch one hour with him , mat. 26. 40. though christ had specially warned him and the two sons of zebedee of great tryall , ver . 43. that he among the rest fled from christ. 5. that fact of temerity and rashnesse in cutting of malchus his eare , against his calling and without warrant , condemned by christ. 6. that he walked not with a right foot to the truth of the gospell , gal. 2. 14. but dissembled with the jewes , and brought barnabas in ; for which paul reproved him to his face . all which we note , not to exprobate to that holy apostle , but to shew that the councell of god in particular noting these failings would prevent the blasphemous doctrines and doings of the church of rome ; one of the popes themselves , leo , epist. 89. saying that peter was assumed into the fellowship of the individuall unity plainely deifying him , which blasphemy were rather to be buried with stones , then defended as bellarmine goeth about to doe . 5. in peters rising the lord would give a singular example of mercy , that he might raise up great sinners in the hope of mercy that they might not despaire , but trust confidently in the same grace . for these reasons , the lord would have all the evangelists with one mouth and pen , and in one manner to record this grievous fact of their fellow apostle ; nay if it be true as some of the ancients record , that the gospell of saint marke was declared and uttred by peter and written from his mouth by saint mark , that providence so overruled the matter , that peter himselfe most ingenuously ( for the former reasons ) did publish to the world both his sin and repentance . in the first , of peters fall , consider the occasion . fall it selfe . in the occasion partly in peter himselfe . maid of the high priest. in peter ; as peter was beneath in the hall warming himselfe . here first marke how peter ●un upon temptation ; for what had he to do there in the hall of the high priest ? his lord had set him about other businesse . 1. christ had now told him he could not now follow him , john 13. 26. yet he will follow him afar off ; and though christ had told him he was not able to suffer with him , nor for him , yet forward he will goe . 2. christ had said to his apprehenders , let these go away ; yet peter will not goe . 3. christ had commanded them all to watch and pray , because temptation was at hand . 4. had particularly told peter what would be the event , if he did follow him ; for had peter beene with the other disciples , or hid himselfe from the tempter , he had no more denyed his lord then they . 5. by a speciall providence peter found the doore of the high priest shut against him , which should have beene a warning to him , and not idly passed by ; for when god casts a stop or bar in every way to hinder us in acting any evill , we should apprehend it as a part of his gracious providence , and stop our sinnes . but peter will not from the doore till he get in ; he is hankering about to see what will become of christ ; he hath a love to his master , and is unwilling to leave him ; his zeale is not yet extinct , but rash and inconsiderate ; he was greatly bound to his master , and holdeth it laudable not to leave such a friend in distresse ; though he could not helpe him , yet would shew duty ; he seemeth mindfull of his promise also ; though all men forsake him , yet would not he ; and therefore to the high priests house he will with another disciple , as john 18. 15 , 16. whom some thinke to be john who useth in his story so to speak of himselfe suppressing his name ; but it is not likely that john so poore a fisherman and disciple of christ was so well acquainted with the high priest ; but whosoever he was , he was a friend of christ and his apostles , and being known to the high priest was let in , but peter unknown was kept out , till his friend pitying his standing in the cold , entreated the maid that kept the door to let in peter . thus peter with much adoe and importunity of his friend gets into the thicket of temptation ; his friend hath besped him into that place , which christ forewarned him to avoid , which is another argument i thinke him not to be john , who having heard his forewarne to peter , in likelyhood would rather have diswaded him from his purpose , then been an author in it ; or if it were he and did not , he were blameworthy , and greatly sinned . vse . 1. he that would avoyd sin must carefully avoyd occasions , which are the stronger because of our owne naturall inclination to evill ; joseph fled from his mistresses company , and so kept himselfe pure , gen. 32. 10. it was his wisdome , not onely to avoyd her filthy desire , but her uncleane company . the lord himselfe is carefull to remove occasions of sinning from his people , exod. 13. 17. carrying them through the wildernesse , would not let them passe by the philistines , and see war , least they should start back and sin against him . and our lord jesus would have prevented this occasion in peter by forewarning him of it ; he that would not be burnt must not touch fire , or goe upon coales ; stand not upon thine own strength where thou seest so great a cedar to fall as peter ; thou canst not avoyd drunkennesse , adultery , prophannesse , if thou runnest into drunken , harlotry , and prophane persons and places ; beware of evill company , consider thy weaknesse and their power to seduce . travellers to see fashions in idolatrous countryes , do therein seeke temptations , and by the just judgement of god for wantonnesse find apostacy , returning corrupt in doctrine , manners , or both . prov. 21. 27. he that seekes danger , shall fall into it . vse . 2. he that would avoyd occasion of sinne , must hold himselfe to gods commandement , and within the limits of his owne calling , which if peter had done , he had not fallen so fouly ; christ had expressed his will and pleasure , that he should not have so much as deliberated on it , much lesse resolved against it ; but he forgetteth the word and commandement of christ , and so falleth into sin . if eve had remembred the word of god , and kept her to the commandement , neither the beauty of the apple , nor the subtill perswasion of satan had allured her away . if saul had kept him to the word of the lord , 1 sam. 15. 3. neither sparing of agag , nor the fat sheep or oxen had drawne him into that disobedience which was worse then witchcraft ; the word teacheth wisdome to avoyd snars of sin , but if a man cast away the word of the lord , what wisdome can be in him ? keepe to the word , and buckle this sword to thee , which onely can cut the sinewes of sin and temptation . vse . 3. peter should have looked to his calling ; he was not now called to suffer , the time was not yet , john 13. 36. besides , he had not received strength and gifts fit for it ; if he shall now come to temptation , he can do nothing but deny his lord , and shame himselfe , seeing christ had foretold him . a christian cannot doe a more honourable worke then suffer for jesus christ , which is more then to beleeve in him ; but if it be not the will of god , 1 pet. 3. 17. or if thou beest not called to suffer , if he forewarne thee with peter that thou art not able to suffer the crosse , or fire , do not suffer . quest. what must i doe ? must i yeild to idolatry ? answ. no , but step aside as peter was commanded ; watch and pray , and get strength , and then come forth , if thou hast tryed thy strength and findest it not sufficient to suffer the brunt , this is a sure warning from heaven , thou must not put forth thy selfe to suffer ; the farther thou goest , with more shame shalt thou flye back . if we must have a calling to suffer for christ , much more look we have a calling to other inferior duties , else running out of thy calling , thou runnest into danger ; thou hast no promise to be kept further then thou art in thy way ; a good duty not warranted by thy calling is sin to thee , though commended in another ; every man must abide in his calling , and so maintaine gods order . note againe , nature is an ill guide ; mans owne wisedome deceives himselfe sometimes with shew of good , and runs into infinite errors , as peter must follow his master , and who would thinke him blameworthy in shewing his love and affection to his lord , and in minding his promise , that he would not leave him , if al men should ; but all was but carnall wisdom ; he should have beleeved his lord and master , and relyed upon his counsell , not by too much prefidence thrust himselfe into danger ; and surely as the pride of humane wisedome is great , so satans cunning more prevailes to carry us away with shewes of good , then he can in evill ; is it not a good thing to become like god ? and if eve will eat the apple , she may ; is it not good to offer thousands of fat sheepe and bullocks to god in sacrifice ? if saul will spare them alive , he may doe it . is it not better and fitter one vriah be slaine , then so great and godly a king stayned in his honour and reputed an adulterer ? seldome can satan draw on a great sinne without some false glasse or glosse ; we must therefore attend to the mouth of god , walke in the paths of his wisedome , and turn not aside for shewes ; remember prov. 3. 5. trust to the lord , and leane not to thine owne wisedome , and ver . 6. in all thy wayes acknowledge the lord , and he will direct thy steps . vse . 4. lastly here is a notable rule to be observed in friendship examine the love thou shewest to thy friend by the love of god. 1. take heed thy love be subordinate to the love of god , that if thou canst not please both , thy friend be not pleased with gods displeasure , mat. 10. 37. he that loveth father and mother better then me , is not worthy of me ; nay , he that hateth them not , luke 14. 26. so did not peter , he should first have loved christ as his lord , and then as his friend , had he done so , he would have kept his word . 2. love the word better then thy friend , peter should have stucke to the word , and not to christs person . 3. see thy love to thy friend be not preposterous , that thy affection destroy him not ; here peters friend helpes forward his sin , though perhaps unawares . the subtilty of satan creepes into our friendship and fellowships , that by our improvidence , we instead of helping and loving them , hurt them more then the enemies could doe . we must pray for wisedome and judgement , that neither willingly nor unawares we either councell or lead them into any sin , or uphold any sin in them , or hinder in them any good . but contrarily become true friends to their soules ; it is lamentable that a father should discourage the child , the husband the wife , &c. from piety and religion , or that they should abet evill , or counsell or draw one another to ev●l ; as there is the greatest hatred , so ordinarily it ends in most bitter hatred . warming himselfe by the fire . ] wee have seene peter gotten into the hall of the high priest ; what is he doing there ? [ she saw peter warming himselfe . ] three of the evangelists make mention of this circumstance . john 18. 18. expresseth also his company ; the high priests servants and officers stood , &c. who had made a fire of coals , for it was cold , and they warmed themselves , and peter also stood among them and warmed himselfe , luke 22. 56. peter sat by the fire and warmed himselfe . we need take no notice of that small diversity ; one of the evangelists says he stood , another he sat warming himselfe ; both are true ; for in so long time he somtimes stood , sometimes sat , warming himselfe as they did . concerning the company of peter he found a great change ; instead of christ and his apostles , teaching , hearing , conferring , praying , confirming one another against temptations , and provoking to the love of the lord , he is among a company of rackshels and prophane serving-men of the high priest , who are at busie against christ as their master , and all their tongues and talke bent against christ , which was now the businesse in hand ; and peter , if he will be safe among them , must frame himselfe unto them . had he beene in the mountaine or in the temple , or in his owne house with his master , his exercise had bin otherwise ; but now he is in the pretory of the jewes , and in the house of the high priest , where christ indeed was , but taken and bound , and mockt , accused , and condemned , no safe place to confesse the truth ; and what can he doe there but deny ? note how soone even gods children are corrupted with wicked company ; even peter , a great and forward disciple of christ , full of zeale and courage , who will pray , professe , and immediately before draw the sword in christs quarrell , within two or three houres afore with christ and his fellow disciples , now can deny among persecutors . great is the force of wicked company , to pervert even a godly minde ; how easily was good abraham brought to make a lye for his owne safety ( as peter did here ) when he was in gerar , where the feare of god was not ? gen. 20. 2. how easily a good man may be brought to sweare through custome and continuance with evill persons , see in godly joseph , who dwelt in egypt , and could swear by the life of pharaoh . reason 1. a pronenesse in godly men to be withdrawne by evill company , as the body to be infected by a pestilentiall ayre , so the minde by the contagion of bad company , it appeareth by the phrase , prov. 1. 15. when evill men entice thee , &c. withdraw thy foot from their path ; drawing backe the foot argues an inclination and propensity even in the son of wisdome to walke with them . and chap. 4. ver . 14. advising to keepe the way of wisdome as life it selfe , as a meanes to hold in the right way , he counselleth not to enter the way of wicked men , nor walke in their way ; and to acquaint us with our owne inclination that way● ; marke his vehemency , ver . 15. avoid it , goe not by it , turne from it , passe by it : what need so many repetitions if we were not prone to the lust of it ? reas. 2. there is a bewitching focr● in evill company to draw even a good minde beyond his owne purpose and resolution . doe you thinke peter had a purpose now to deny his master , whose purpose immediately before was so strong against it ? but now suddenly in other company he is another man. wherefore else did the lord so earnestly charge his own people , among whom he had done such marvailes as were not done in all the world , exod. 34. 10. to looke diligently to themselves , to make no compact with the people of the land , least they should be brought to utter departing from god , and to their most grosse idolatry ? ver . 12. 15. numb . 11. 4. that great sinne of lusting , so fearfully revenged , was begun by some strangers that came out of egypt , who fell a lusting , and turned away , and the children of israel also lusted ; and hence it is as impossible for a man to be still in the sun and not be ●and , or touch pitch and not be fouled , as to be still in evill company and not be evill . vse . 1. for gods children to avoyd and separate themselves from sinners society ; the danger of infection leaves it not a thing indifferent for a man to choose any company , but as necessary to avoyd sinne it selfe , so the company of sinners ; can there be true fellowship with god and his enemies too ? motive 1. what agreement between darknesse and light , and between righteousnesse and unrighteousnesse ? 2 cor. 6. 16. what delight for a sheep among a herd of swine ? 2. every mans company tels what he is ; a good man may be cast into evill company by occasion or improvidence ( as peter ) and be none of them ; but as the company he affecteth and seeketh , is , so is he ; ravens flocke together by companies , so doe doves flye together ; so wicked men love wicked mens company , and godly delight in the saints which excell in vertue . a good man is described , that he will neither stand nor walke in the way of sinners , psal. 1. 1. nor will sort with workers of iniquity , psal. 1. 4. 3. the practise of wicked men should make good men shun their company ; for wherein are their sports and delights , but in things which displease god and grieve his spirit , and the spirits of all that love god and his glory ? what can a good man see in such company , but must either infect him , or at least offend him in every thing almost ? what else ayme they at , when a good man fals into their company , but either to allure him unto some evill , or make him more remisse in some good ? objec . but if we should avoyd wicked company , we must goe out of the world ; evill men are so rise , and bad examples so universall , 1 cor. 5. 10. answ. every conversation with wicked men is not condemned ; there may be some perso●all conversation , as lot in sodome ; neither can we expect the floore of christ so cleansed , as that there is no chaffe with wheat , and lillies must grow among thornes ; but 1. unnecessary scandals and perilous , prejudiciall to our faith and piety , must be avoyded ; israel cannot get out of egypt to sacrifice to the lord. 2. if we cannot avoyd their persons , avoyd their fashions , affections , courses . 3. mourne that thou art forced to dwell in meshech , and to have abode in the tents of kedar , psal. 120. 5. vex thy righteous soule daily with lot , to heare and see the uncleane conversation of the wicked . 4. choose to sit alone rather then with such company ; jer. 15. 17. grieving he should be reserved to see such times , he professeth that he did not sit in the assembly of mockers , but sat alone : so elias complaineth that he was left alone . objec . but this will be thought singularity , pride of heart , disdaining our neighbours ; i shall be thought to seeme better then others , or that no company is good enough for me , or out of singularity cast off my old company and good-fellowship . answ. 1. sathan hath many pretences to keepe good men in bad company ; lot having bin once or twice warned by the angel , prolonged the time , and made not such haste to get out of the company of the sodomites , till the fire had almost overtaken him , gen. 19. 14. but it will be thy safety and duty , to remember the commandement , and linger not . 2. i must get gods good conceit of me , and contemne what men s●nisterly judge of me ; i can never approve my selfe to god and evill men . 3. when thou art fully resolved to be a good man , thou wilt utterly disdaine evill company , psal. 119. 115. away from me ye wicked ; for i will keepe the commandement of my god. 4. thou wouldst be ashamed of the company of a harlot , but thy companions are impudent in sinne , as the harlot ; nay , their lives are beastly as beasts themselves , lesse harme in dwelling with brute beasts then these reasonable . vse 2. reprove the indifferency of them that can brook all company , and company with all manner of persons ; if they be atheists , blasphemers , ruffians , &c. can fashion to them , and be as good fellowes as the best ; doest thou professe the religion of god , and in courses joyne with open enemies ? consider psal. 50. 16. thou runnest with the theife , and art a companion with adulterers ; what hast thou to doe to take mine ordinances in thy mouth , either to preach or professe , seeing t●ou hatest to be reformed ? these men let them fall in company of good men , can personate and speake of matters of religion , what good sermons they have heard , give testimony to some good preachers and others ; but herein they are artificial ; their other course is naturall and proper to them ; this most violent and strained ; out of one mouth can there issue sweet water and bitter ? how much blameworthy are they that choose wicked society and familiarity ? is it no sinne for daughters of god to match and marry with sonnes of men ? for a man professing religion to marry an idolatrous papist ? a man acquainted with his owne perill will avoyd alliance and bad acquaintance farther off ; and be carefull to avoyd bad company for a little while ; much more so neare and undivided and personall familiarity . where is there a trader that careth who he be familiar withall for gaine , or a merchant almost that refuseth to live in any idolatrous nation , as spaine , italy or other , where he cannot live without bowing to baal ? or gamester that careth how prophane he be that will beare him company or drinke ? remember the counsel of peter to new converts , acts 3. 4. save your selves from this untoward generation , and you may helpe to save them , by avoyding them , and making them ashamed , &c. remember the shame in the end , losse of good name , the sorrow of sinne committed , and duties omitted . vse 3. joyn your selves to such as feare god , in whom thou mayest espie gods image and graces , for thy patterne , example , provocation , incouragement . by whom thou mayest be admonished , instructed , strengthned , and helpt out of thy weaknesse . it seemes very sweet to sit warme among wicked men , to eate and drinke and be joviall with them ; but there is a bitter sawce for such sweet meats , as in peter ; but on the contrary , in company of godly men thou art under the shadow of gods mercy for their sakes ; god loveth his children and their friends ; for lots sake his family was saved . and among the wicked , gods anger hangeth over thy head ; as they are punished , so mayest thou be ; therefore depart from the tents of these wicked men : a plague is comming . now his action ; warmed himselfe . ] peter had little businesse here , but to see what would be the issue of christs apprehension ; to while away the time , he sitteth downe to warme himselfe with the serving-men . note 1. peter had one end in being there , god had another ; had peter savoured the revealed will of god , he had not bin there , who had no other material businesse but to sit down and warme himselfe . but by the secret will and providence of god peter must be here , not onely to accomplish the word of christ , but for another speciall purpose ; he must be here more for the churches good then his owne , that while by being here his owne faith failes , he might be a meanes to confirme the faith of the church ; so god one rules his weaknesse , as he must be an eye witnesse of all christs sufferings in the house of the high priest , both from the councell , the servants , and master himselfe . never did any evill befall any of gods servants , but by gods overruling power was turned to some good to themselves and others , not onely of evill punishment , but of sin it selfe ; for even that is under all things , rom. 8. 28. turned to the best . the greatest poysons are by the skill of the learned physitian tempered to the best remedies ; all satans temptations chase them but to the throne of grace ; all will worke in the end for good , in all estates expect this good end . note 2. peter was cold , and it was not unlawfull to warme himselfe ; but better he had beene cold and comfortlesse alone in the darkenesse of the night , then to have set within warming himselfe in such company . peter was now colder by the warme fir● , then he was without in the cold ayre ; his heart grew cold , and his faith and zeale . vse . 1. let us resolve that that is a cold and comfortlesse place ( though the fire be never so great ) where christ is bound , where christ cannot be professed , where christ is scorned , and disciples of christ set upon as peter here . vse . 2. let us labour how cold soever the weather be without , to keepe the heart warme in grace ; it had beene better for peter to have sitten cold without and warme within , then for outward warmth to freeze and starve inwardly ; the season is generally cold , heat of zeale counted madnesse , godlinesse disguised , &c. labour in this generall coldnesse to keepe our heat . note . 3. when thou sittest by a warme fire , take heed of temptation ; peter when he followed christ , suffering cold and want , was strong and zealous ; now he cometh to the warme fire he is quite overthrowne ; the warme fire of prosperity and outward peace hath overthrowne a number , who in their wants and trouble stood fast in grace ; how many worthies coming to enjoy the warmth of worldly prosperity , have revolted from their good beginnings and proceedings in piety ? david while he was in the field fighting the lords battels , how watchfull , how conscionable , how gracious , how observant , full of holy meditations , psalms , &c. but setled in the kingdome , and fighting by his captaines and generals , himselfe at some quiet & ease , committed these two fearful sins of murther and adultery , 2 chron. 26. 5. vzziah sought the lord in t●e dayes of zachariah , and serving him he made him to prosper , but ver . 16. when he was strong his heart was lifted up to destruction . this cause the lord giveth of the backsliding of israel , hos. 13. 6. they were filled and their heart was exalted , and they have forgotten me , and those were they that in affliction could serve the lord diligently , ver . 5. the pitt●full experience of many gives light hereto who in their youth or entrance into the world were diligent christians and conscionable in their wayes , carefull hearers , readers , &c. but growne full and fat , and sitting in the warmth of worldly wealth and prosperity , have clogged themselves with cares , and surfeited of ease , as far gone from their zeale and diligence as peter here ; who followed a far off , and now by the fire farthest off of all , as the moone never eclipsed but in the full . how doth the same warme fire prevaile with many , who because they see they cannot sit so warme in their places , if they should be so precise and follow the word in all points , grow first to remit , and then relinquish all their care , growing in the end to the height of prophanesse by gods just judgement on them ? others to sit by a warme fire , are as easily drawne to lye and use injustice in their trades and dealings as peter here . many godly men are too secure , as he that sits by a warme fire is subject to sleep ; let this be a stay and some strength if thou hast not prosperity and wealth which others have in the world , and thou desirest ; thou wantest the snares of others ; god in mercy withholds hurtfull wealth , and keepes thee cold without , least thou shouldest grow cold within ; thinke not thy selfe stronger then : peter , prov. 30. 8. least i be full and deny thee . and contrary if thou beest in affliction and want be not too much cast downe , for in this estate thou standest firmer in grace then in abundance ; therefore when prosperity maketh wicked men grow wild and secure , god useth by affliction to reclame them , psal. 119. 71. it is good i was afflicted ; before i was afflicted i ment a stray , but now i keepe thy law . prosperity is not alwayes a signe of gods favour ; but when it provoketh to humility and duty ; ordinarily the grasier putteth his cattell for slaughter into best pasture ; too much ranknesse hurts the corne , and too much fruit breaketh the trees ; what is the cause of few great and rich are truly religious ? but then god giveth gifts in mercy , when he maketh us better , not worse . we proceed . vers. 67. she looked on him and said , thou wast also with jesus of nazareth . here 1. the tempter , a maid seeing peter , and looking on him said . 2. the temptation , thou wast also with jesus of nazareth . peter warming him by the high priests fire , presently meets with a tempter . note . 1. note he that tempts god , a tempter shall meet with him ; he that runs out of his way , and without the limits of his calling , shall not want temptation ; good david when he gives up his holy prayers and exercises , and getteth up to the top of his gallery idle , he hath met with a bathsheba a tempter , and moyles himselfe in fearfull sins ; thus many save the divell a labour in tempting , run afore the temptation , hunters of ale-houses , of lacivious company , light persons , playes and enterludes , temptation need not come to them ; they will find him if he be in any corner of the countrey . vse . keepe thee in thy way , let not satan thrust thee out of both callings ; every sin is a tempting of god , mal. 3. 15. note . 2. the maid that let him in , now tempts him ; she had done him a kindenesse as she thought , but she payeth him with a mischiefe ; a godly man commonly buyes a wicked mans favour very deare . 1. commonly an evill man if he be an instrument of good to a good man , it is against his mind , being overruled and drawne secretly by god , or inwardly by some sinister end ; they cannot shew sound mercy , being a fruit of the spirit , but counterfeit a corrupt love and favour . 2. sometimes pretending favour , they intend mischiefe , as the machiavels of our age ; so saul will prefer david , maketh him his son , and giveth him his daughter , 1 sam. 18. 17. but intended to bring him to destruction by the philistines . in anno 1572. the most bloody massacre of paris was thus effected , under pretence of love , favour , mariage . 3. truly saith solomon of the mercies of the wicked , they are cruell , prov. 12. 10. for commonly if they intend not cruelty as before , neither did this maid , yet they overturne their good turnes at one time or other with mischiefe or hurt , either outwardly or inwardly , if occasion be offered . pilate would shew mercy to christ and plead for him , but command him to be whipped , being an innocent ; and the apostles seeme very mercifully delt with to escape with whipping if gamaliel himselfe give none of the malitious sentence , act. 5. 40. it is the mercy of wicked men to whip christ , and if any mercy indeed must be shewed , it must be to barrabas , not christ. vse . 1. count it an hard case to be beholden to evill men ; jacob knew the inconvenience , and refused the kind offer of esau , who either himselfe or his servants would guard him in his way , gen. 33. 13. balaac will not inrich balaam , but first he must curse gods people . vse . 2. see thy favour benot mingled or poysoned , doing harme and mischeife ; the heathen emperors would shew mercy , if the martyrs will cast but one graine into the fire ; their favour must be bought dea● ▪ the witch will favour thee ; the divell will cure thy body , but he must have thy faith , thy soul ; the father , the master will allow his children or servants sports , recreations , but on the sabbath day , when the refreshing of the body is the corruption and destruction of the soule . many fugitives goe away , and find favour and preferment in rome , doway , and in popish countryes , but on condition they be come traytors to god in open idolatry , and to their prince and country in open rebellion and practice , like satans kindnesse to christ ; all this will i give thee , if thou wilt fall downe . note . 3. by what manner of tempter peter fals , a woman , not a man , a silly maid , a very weake party . quest. why ? answ. 1. peter presumeth that all men could not cast him downe , christ had denominated peter for his solidity and firmnesse , and he thought himselfe ●ure enough ; but now he shall see more evidently his frailty , to be so suddenly cast downe by a fraile woman ; he shall see now that the strength he boasted off is blowne away by the breath of a silly girle . 2. to shew him the more , as his pride was more then the rest , a shamefull fall for so great a professor , to fall before so vain a woman ; abimelech would rather kil himselfe then endure the disgrace to dye by the hand of a woman ; but as pride goeth before shame , so gods justice will shame proud peter , that when he cometh to himselfe , this circumstance shall kill him , and touch him at the quick , the shame shall be as ill as the hurt . vse . 1. how easily god overthroweth the pride of man ; he need not come in his owne person , he need not bring a champion or man of war against him , but the sillyest creature is strong enough to confound them ; a silly boy or girle shall be tempter too strong for as presumptuous a professor as peter . the lord who resisteth all sinners , is said often to resist the proud ; that is , after a speciall and severe manner , because they will draw gods glory upon themselves ; he commonly so resisteth them as he turneth their glory into shame , and confoundeth their pride by weaknesse ; hath god neither angels nor men to command against pharaoh ? yes , but will rather confound him with an army of frogs , flyes , catterpillars in derision of his pride ; the same god could have turned the dust of the earth into lyons , wolves , bears of strange greatnesse and fiercenesse to have met that fierce and cruell king that said , who is the lord ? and in spight of him oppressed the people , but in scorne of his pride he turned the dust of the earth into lice , who made him and his enchanters confesse it was the finger of god. proud herod , who assumed the glory of god to himselfe , it is the voyce of god , not of man , the lord consumeth him with lice the basest of the creatures , and not so much honoured as wicked jezabel to be eaten of dogs , but of lice . historians writes of a city in france that was depopulated and wasted , and the inhabitants driven away by frogs . a history reporteth of a town in thessalonica rooted up and overthrowne by moles . we read of pope adrian choaked with a flye . thus the lord playeth as it were with his enemies , scorneth to come himselfe in field upon them , but armeth the meanest of his creatures against them . let this humble us under the mighty hand of god ; presume of nothing in our selves , be proud of nothing , least we know by wofull experience that a thing of nothing shall cast us down . if our pride shall resist god , gods weaknesse shall resist us , and we shall know to our cost , that the weaknesse of god is stronger then man ; never was pride of heart unrevenged with fals , sin and shame . note . 4. the temptation is the same in effect with the former . this man is one of them ; she accuseth not peter for a malefactor , or a wicked liver , but onely that he is one of christs disciples ; and this is matter of accusation ( she thinkes ) sufficient . note what are the many quarrels of evill men against the godly , and what are their accusations : because they are of the number of christs disciples and followers . act. 15. 19. the accusers brought no crime of such things as i supposed , but had certaine questions concerning their owne superstitions , and concerning one jesus , &c. here they hate not peter , but so farre as he was with christ. reas. 1. evill men cannot hate evill for it selfe , but for sinister respects , yea , they love it , and will not leave it , and therefore evill men commonly accuse not for evill , but for good . reas. 2. darkenesse fights not against darkenesse , but light , and the greatest light most , john 7. 7. because it testifyeth of christ himselfe most , and against the members for the head sake ; a thiefe hates the light . reas. 3. wicked men lie still under the woe of them that call good evil , and evil good , through corruption of judgement not renewed by grace ; and therefore you shall still observe , that the greatest fault objected by the wicked against the godly , is for most part the doing their duty as here in peter ; was it not peters duty to be with his lord ? what other cause in prophets , apostles , in christ himselfe ? vse . in these dayes also to be with christ , is matter of accusation enough against a godly man , john 9. 22. 34. the blind man was excommunicated because he had been with jesus . papists after the same manner exercise deadly hatred against the gospell , and excommunicate as heretiques all that stand to the doctrine of justification by the only grace of jesus renouncing merits of works of papists , and after a subtill manner out of the depth of satan , have laid under the reproach of heretiques , such as walke according to the rules of christ and his profession in their course , renouncing the libertine wayes of the world and watching more narrowly over their owne . these at the first restoring of religion and casting out of superstition and romish idolatry , papists who gnashed their teeth for envy at the lords great worke , branded with the names of puritans , precisians , and holy brethren , &c. ever since , and at this day more then ever ; what is the ordinary quarrell and scorne but the same taken out of the mouths of enemies , thou art one of them , a disciple , a puritan , a professor , a brother , all one with this of the maid , thou wast also with him ; now weake things and small goe for currant to bring good men into danger , as peters here being with christ ; even looking toward good men is ground enough ; and evill men can make great noise of it , as jewes against christ , he is a friend of publicans and sinners . as spyders can turn every thing into poyson ; so wicked men turne wholsome things into poyson and malicious accusations . acts 21. 28. oh men of israel helpe ; this man , &c. paul gave the law his due , onely denyed justification by it , nor spoke against the temple , but their hypocrisie who could discover all by coming to the temple , nor dishonoured their place , but all their faire shewes in that place would not serve , but it was as the offering of a dog without faith or repentance ; this was his duty to teach ; nor brought he gentiles into their temple , but they supposed so ; and suspition is enough for evill men , and helpeth them well ; i thought it had beene thus ; but what if he had ? now the temple was free for all ; moses law ceremonial was at an end ; so as when these wicked men had said all they could , equity could find no substance in their accusation , yet these grounds were enough against paul to draw him to death , ver . 31. let a godly preacher come and lift up his voyce as a trumpet against sin ; oh he is an intolerable man , he is so sowr , so tart , so judging , he preacheth nothing but damnation , he makes reprobates of us all ; when all this while he doth hi● duty in telling israel her sin and judah of her transgressions . let him preach often , and be more diligent then some idle drones , so that the word prevaile with men , and they begin to taste the soundnesse and the sweetnesse of it , and frequent it with more gladnesse then the eye of envy would they should ; oh then he is factious , draweth disciples , is popular ; if we let him alone , all men will beleeve him say the pharises . let him preach with authority , and not as the scribes , and convince evill men , and seeke to pull their lusts out of their hearts and hands , and now they perceive the word too strong for them , then they fetch another windlace ; christ teacheth wonderfull well , and he is teacher from god , and teacheth the way of god truly , but he healeth on the sabbath day , or breaks some traditions of the elders ; a good man otherwise , but his disciples wash not , fast not , and the failing in some idle tradition or ceremony is enough to hate christs own doctrine and to hurt him in his owne person to the unmost extremity . secondly , the temptation ; thou wast also with jesus of nazareth ; or as john 18. 17. art thou one of this mans disciples ? belike both asking the question , and affirming that he was . the tempter light , not caiphas himselfe , but his doore keeper , and that not a man , but a silly maid . the temptation as light : she doth not scorne him or his master ; she saith not , belongest thou to this seducer , nor art thou a follower of this factious fellow , who is now brought in question for his life ? but in simplicity and gently enough , art thou one of this mans disciples ? yet peter is too weake for so weake a temptation . note . he that is presumptuously confident where he should not , is basely fearfull where he need 〈…〉 ●●rist foretels peters fall , but peter feares nothing ; but a silly damsels 〈…〉 him ; an unkinde word , and fear hath oppressed him . 1. it is a just reveng●●hat he that feareth not god , should feare every thing else ; and if the feare of god be shaken out of the heart , the feare of man , yea of a veery worme shall be let in ; had peter retained the fear of god , he had not here so feared , but now must fear where no fear is . 2. god in this kinde punisheth the presumption and boldnesse which a man hath in himselfe , by turning his carnall courage , which resists true feare , into terrours of heart and vaine feares , that were there nothing without him to fear , he shall not want terrors of minde that shall leave him but a little rest . herod is told enough to behead john , and no man can feare him for it , but his owne thoughts fear him ; o , john whom i beheaded , is risen ; now he fears where no fear is , prov. 28. the wicked flye none pursuing ; his own fancy shall fear him . vse . peter shrinkes not before caiphas , but his maid asking but a question ; see that carnal confidence and human strength will leave a man in the suds at length ; this courage of flesh and blood had carried peter a great way in the cause of christ in resisting his apprehenders , following him to the high priests hall , brings him to the ●ire , but now leaves him . if a man had all the courage we read of among the famous roman warriers , it will not carry him after christ , whethersoever he goeth ; it might carry him to contemne death for his countrey , for his credit , &c. but for christ it will faile him . it is given as well to suffer for christ as to believe . vse 2. examine well thy boldnesse , whether it be for god or man , ere thou trust it ; the boldnesse of flesh will make us couragious before the battle , but when the alarum is sounded , then the shaking of a pike or report of a musket feareth him as a childe , out of the field . quest. how shall i know ? answ. if thou beest strong in the power of christs might , then thou art strong in thine infirmities ; that is , hast a strong sence of thine owne weaknesse , and findest thy frailty , and art driven out of conceit with thy selfe ; and having no strength in thy selfe , leanest onely on the strength of thy captaine . stand in this strength , and in question of thy life , thou shalt have boldnesse , as john before herod , elias before ahab , when poore peter , stout in himselfe , shall fall before a poor maid , almost unquestioned . vse 3. let him that stands take heed least he fall , 1 cor. 10. 12. thou sayest thou lovest christ ; so did peter , else he would not have followed now ; thou mayest account of strength to stand if all other should fall , so did peter ; but thou seest a pillar here shaken with a wenches word , that thought all the threats and tortures of the rulers could not make him shrinke . seest thou the foreman of the apostles so neere and deare unto christ , who would have confirmed his brethen , so foulely to fall ? be not thou high-minded , but feare . mot. 1. consider thy selfe a childe , weake and feeble , soone cast downe , and being ready to stumble and fall , get to a stay as fast as thou mayest . 2. the adversary is strong , and flesh is weake , mat. 26. 41. and is onely supported by strength of grace ; the lyon of the tribe of judah foyles the roaring lyon. 3. hypocrites not fearing to fall , fall fearefully ; but the godly fearing to fall , fall not , at least prevent many fals , and rise out of them all . note . peter resembles here the state of every christian , set betweene a warme fire on the one hand , and a dangerous temptation on the other . thou art one of them . satans ayme is , either to allure and entise us to sinne , by a number of weapons out of the storehouse of prosperity , or daunt us by weapons out of the armory of affliction and persecution . rabshekeh , 2 kings 18. 31 , 32. offereth peace and promiseth in his masters name , if we will lay aside our armes ; and mixeth threats and boasts in his strength : so here . satans subtilty hath plots amongst all men ; if low 〈◊〉 , he will brouse and make them ordinary fuell for fire ; if high trees , he hath lightning and thunder , and violence of every tempest . and in all estates , adversity is a sharpe winter , to nip sprigs of grace ; prosperity as an hot sun and summer to nourish weeds ; peter here feeles the force of both . vse . that christians watch both in prosperity and adversity ; know that frowns and fawns of sathan and the world are alike dangerous ; flattery and force , both enemies , and more dangerous if both assault at once ; as here peter . verse 68. but he denyed it , saying , i know him not , neither wot i what thou sayest . here is the first denyall of this champion , by a silly girle ; wherein see the foulenesse of his sin . 1. he denies flatly , and peremptorily , saying , i know him not . 2. in doubling it , implying more resolution , neither wot what thou sayest ; both which speeches were manifest untruths and lyes against his own conscience ; for peter well knew christ , having bin long with him ; and one of his first disciples , he had confessed him , thou art the son of god ; besides , he knew well what she meant , and therefore it was another lye . 3. in denying him so openly amongst a multitude ; before them all , saith matthew . 1. the fault is so foule , as one witnesse were too much ; but peter provides witnesses enough , a cloud of witnesses . 2. he that denyeth christ before any man , shall be denyed before the father , mat. 10. what a great sin to deny him before all men ? 3. in so great a company were a number of wicked men ; and now peter exposeth the name of christ to all their scorne and opproby ; he hardens and animates them , and stands with them in rejecting of christ. there were also some weake ones and well-wishers to christ , as he that carried peter in , and some that might be coming forward ; and peter by his example being the foreman of the disciples , weakens and scandalizeth all these , and destroyeth so many soules , and if he that offends one of these little ones , better a milstone were hanged about his neck , and he cast into the sea ; what a case is peter in that offends so many ? note 1. how far soever the courage of flesh and blood carries a man , and rash zeale , if not a stronger prop , it will leave a man in the suds at length ; for , what is become of all these great words , i will lay downe my life for thee ; and why can i not follow thee now ? and i will dye with thee before i will deny thee . is this to follow the master , to deny himselfe , his disciples ? is this to lay down the life for the master , to fear the voyce of a silly girle ? is this not to deny christ , to deny thy selfe a christian ? for if thou knowest not him to be the christ , thou knowest not thy selfe to be a christian. thus in one word bold peter denyeth and renounceth his lord , his faith , his profession and salvation by him . vse . let us looke well to our zeale , that it serve us not as peters did him ; the drugs have adulterates , and the most cunning coynes their slips , and the best graces have in this corruption their cracks and defects ; let us try and weigh and sound our zeale for its truth , and that by these markes . 1. true zeale is earnest for good , but it is not for a fit or passion , as john at his entrance , and peter here ; but it is a gift of the spirit , and a grace which is constant and lasting . 2. it riseth out of knowledge of god and our selves ; zeale not guided by knowledge is hurtfull , as rom. 10. 2. so here peter had zeale for christ , but knew not himselfe ; as mettle is dangerous in a head-strong horse ; so zeale degenerated in a head-strong passion , not guided by knowledge . 3. it is attended ever with godly sorrow , 2 cor. 7. 11. and griefe , first for his owne sin , and then others ; god is dishonoured in both , and he is troubled in both . 4. carried with care and feare of falling , not selfe-conceitednesse , trusting to himselfe , his strength , his judgement , as this of peters did . 5. coveteth spiritual things in the world ; christs was zeale to gods house ; so david , oh how love i thy house ! how deare are thy words unto me ! how sweet , &c. these ardent desires dryed him , and consumed him ; peter coveted gods honour ; but how ? his owne name , reputation , life , and safety was deare unto him . note 2. the nature of peters sinne which was the most direct deniall of christ that might be . first , not to professe and confesse his doctrine outwardly and secretly , is a denyall . 2. not to expresse the doctrine and power of religion , which we acknowldge true , whether for fear or otherwise , is an high denyall of christ. 3. to subvert or overthrow some fundamental point of religion , is fearfully to deny christ ; for it is all one to deny his doctrine as himselfe , being of the same nature with himselfe . but peters denyall was beyond all these , not against his doctrine onely , but against his person immediately , and this not to deny him by silence , but by speech , whom himselfe had confessed the son of god , and had heard him so professed from heaven by god himselfe once and againe . yes , when he needed not have openly disclaimed him , for the maids speech was , whether he was with christ ; he might have contented himselfe to have belyed himselfe , and said i was not , rather then have sinned directly against his lord and master . or what lawfull authority had this maide to examine peter ; he was not bound to confesse that he knew him ; neither doth peter confesse some , and conceale some , to fumble or equivocate to tell you ; for if this could have saved peter , he needed not have wept for denying his master , though some fathers would excuse him ; but he flatly , and stoutly denyeth all , that ever he knew him , or had to doe with him ; he doth not say , i know him not so well as i should doe . alas what a poore case is peter now in ; for if he deny christ , who doth not confesse him that others may know he doth so as well as himselfe , what a feareful denyall is to make others even boyes and girles know we disclaime him . doctr. note hence what a hard matter it is to confesse christ in time of danger and perill , when so great a disciple as peter before any great danger so resolutely denyeth him . reas. 1. satans malice ; he winnowes and tempts peter here , and the saints to plucke them from this confession , because he knoweth that god is greatly honoured by the confession of his servants . that the truth is notably confirmed which shakes the wals and foundation of this kingdome . that confessing him before men , notably incites and provokes others to the love and likeing of the truth , and to the imitation of such holy examples , and because he would hinder the happinesse of saints , well knowing that 〈◊〉 that denyeth christ , shall be denyed of him . reas. 2. strength of corruption in us makes it very hard at such times . 1. how hard is it to deny our selves ? and not denying our selves , we cannot but deny him ; we not onely reason with flesh and blood , but conclude with flesh and blood against the yoke of christ ; paul communed not with flesh and blood . gal. 1. 16. 2. how doe we blush at the chaine , and shame at the crosse of christ , which indeed is the glory and crowne of a christian ? he that is ashamed of christ , how can he confesse him ? 2 tim. 1. 12. i suffer these things , and am not ashamed ; for i know whom i have believed ; one cause why many among the rulers beleeved and durst not confesse christ , was , because they feared to be cast out of the synagogue , john 12. 42. 3. how are we glued to the love of the profits , and glory of the world ? loth we are to be too great losers by christ , much lesse forsake all to follow him ; this maketh it hard to confesse christ in cases of losse and disadvantage ; this cause is in john 12. 43. the rulers confessed not christ whom they knew , because they loved the praise of men more then the praise of god. demas would not have his commodityes hindred , and so forsooke the apostles , 2 tim. 4. 10. reas. 3. weaknesse of faith and graces ; peter had now true faith in his heart , but weake and raked up in a heape of corruptions ; where is no faith , is no confession ; a strong faith , a strong confession . peter was now as a man in a sowne or qualme ; living , but little shew or sense of life . nicodemus a beleever , a lover of christ , his faith made him come to christ , but the weaknesse of it made him speake little and low , and not directly for him . joseph of arimathia a disciple and a beleever , but a secret one for fear of the jewes , john 19. 38. vse 1. conceive it no easie thing to confesse christ in tryall , nor a thing to be performed by our owne power , but pray for the gift of the spirit called the spirit of strength , isa. 11. 2. which sustaineth us , no cause shall daunt it . 2. pray for wisedome when and how to confesse , that the lord opening our eyes aud mouthes we may speak as we ought . 3. pray for faith , psalme 116. i beleeved , therefore i spake , rom. 10. 10. with heart beleeve . 2. resolve of the nec●ssity of confessing christ , being called thereto , 1 peter 3. 15. be ready to give an answer to every man that asketh a reason of the hope that is in you . philippians 2. 10. every tongue must confesse jesus christ is the lord , to the glory of god. arg. 1. consider here first the end of our being in the world , to honour god and his truth , and promote our owne and others salvation ; therefore not onely not deny but confesse . 2. the excellency of the truth confessed and witnessed unto , not by us onely but by the whole trinity , the blessed augels , the holy prophets , the inspired apostles and constant martyrs in all ages . 3. it is gods right thou shouldest confesse him , even to thy utmost perill , to whom thou art given of the father , by whose blood redeemed , whose peculiar thou art ; how couldest thou brooke that servant , to whom thou payest wages , that being ashamed of thee would deny thee his master ? 4. christians must be considered not onely as private men , but in the communion of saints , glorifying the gospell , not onely by walking worthy of it , but also suffering for it , as lights , not for it selfe , but for others . 5. thou wouldest not be denied of him hereafter , but desirest he should acknowledge thee in another life ; but if we deny him , he will deny us , 2 tim. 2. 12. 6. conversion produceth confession , as in the converted thiefe ; and confession is accompanied with salvation , rom. 10. 10. with the mouth confesse to salvation : onely this man is of god , 1 john 3. 4. 7. thou canst not but confesse christ , nor keepe faith at home ; it is as fire within ; and christ saith , he that is not with us , is against us . quest. how shall i be able to confesse christ in trials ? answ. 1. settl●●hy selfe in a sound knowledge and judgement of the truth ; unstable persons that hang between two religions , as meteors , will never abide the triall . if trials should come , many of our ordinary hearers , for want of setlednesse of judgement and sound measure of knowledge , will prove as potters clay , fit for any forme , or as wax ready for any stamp or impression ; so meteors between two religions , enemies to confession . 2. get sound love to the truth ; else god will send strong delusions to beleeve lyes , on them that receive not the truth in the love of it , 2 thes. 2. 10 , 11 , 12. 3. expresse the power of religion now in dayes of peace ; for he that denyeth the power of religion now in the time of peace , god will never give him the honour to professe in time of persecution ; he that will deny by a warme fire , will deny more easily in a fiery triall . 4. arme thy selfe against the sweet and sower , the best and worst of the world ; beware of preferring of the best things as better and sweeter then christ and the glory of heaven ; god is not so prodigal of his glory , nor of the gracious merits of christ , as to bestow it on such as love earth better then himselfe or his sonne ; neither gaze with both eyes upon outward things never so little , but on the power of god , which is manifest in weaknesse . 5. set thine eye upon the glory of being confessed by christ before his father and his angels ; oh this my servant was more willing to dye for me then deny me ; and the terrour and disgrace that christ should deny us , when our own consciences are up in armes against us , then he shall proclame and disclame us , in that we preferred every trifle before himselfe , &c. 6. looke on examples of saints , keeping the profession without wavering in losses and crosses , heb. 10. joyfully enduring the spoyling of goods . pauls life not deare : compare thy selfe with these , &c. then he went out into the porch , and the cocke crew . peter having denyed his lord , beginneth to perceive himselfe in some danger ; for he seeth that better then his sinne ; and seeing it was not safe for him to be there , he beginneth to withdraw himselfe , and goeth into the porch ; he beginneth to be weary both of the person and place , and perceiving he was gone in too far , he would get back againe if he could . note 1. it is not good to goe too far into the houses of wicked men ; for hardly shall a man get out without a scar , no more then peter . reason 1. there can be no agreement betweene light and darknesse , righteousnesse and unrighteousnesse . 2. all their counsels , courses and examples , being pestilent and hatefull to god ; a good man should either offend them in reproving , or god in not reproving ; thou must doe as they doe , or leave thy roome to such as will. reason 3. what good canst thou expect from them , or what good canst thou hope to do to an obstinate person , who is unworthy of a reproof , unfit for christian counsell , prov. 23. 9. speak not in the eares of a foole , for he will despise the wisdome of thy words . vse 1. to wonder that many can be inwardly conversant with all companies , and enter bands of society with all manner of persons , papists and protestants , church-papists and recusant papists , ruffians , swearers , drunkards , railers and scorners of good men and good things ; how men professing godlinesse can be inward with such , eat and drinke with them , ordinarily uphold them in their courses , fall to their games and exercises ; certainly these men cannot hold their owne , no more then peter here , but mustneeds counterfeit ▪ an outside . peter is almost no sooner in the high priests hall , but he denyeth his lord as fast as any . vse 2. he that resolveth to uphold his integrity , must say with david , psalme 119. 115. away from me ye wicked , for i will keepe gods commandements : and hide himselfe away from wicked company ; neither is it out of singularity , to seeme better then others ; nor of pride , as disdaining neighbours , or thinking no company good enough for them ; but out of sense of their owne weaknesse , and feare of infection from them . vse 3. learne a point of wisdome in peter ; seeing we must be cast among evil men , be not too familiar with them ; rather stand without in the porch then thrust into the ●all ; keepe aloofe from them , for so thou shalt escape best ; thus peter began to do when he discerned his danger by them . note 1. peter went forth , but not farre enough ; for he went but into the porch , but came backe . quest. why did he not goe quite away and leave the house as well as the hall ? or going backe , why returned he backe againe ? answ. peter was now as a bird that had lost his nest , knew not what to doe with himselfe ; in staying was danger , and in going now was as much danger ; for if now being questioned he should flye upon it , he should confirme their suspition against him ; and confesse that which he would fain dissemble . againe , he had heard that servants perhaps mutter against him ; for it appeareth there was a great many more then three that set upon him , and feareth they will pursue him , if he should flye , and there resolveth to returne among them , set as good a face on the matter as he can , and falleth into familiar and free talke with them , if by that means he might prevent suspicion . note here , that whosoever would keepe himselfe free from the danger of sinne and sinners , must not onely get out of the hall , but out of the porch of sinne too , as solomon out of the wicked womans house , so every wicked mans house , pro. 5. 8. keepe thee far from her , and come not neer the door of her house . peter should have done better if he had left the house , and not stucke in the porch ; it had beene in him , and should be in each of us . 1. christian wisedome , to keepe without the harlots reach . 2. christian zeale , hating all sin even the appearance . many step out of the midst of sinne , but hang about the porch , would not be outragious sinners , but retaine a smatch or taste ; not open adulterers , but adulterous eyes , thoughts and speeches ; not noted drunkards , but company keepers and bibbers ; not blasphemous swearers by wounds and blood , but by faith , troth , god , &c. not workers on the sabbath , but idle and prophane in words and deeds ; not open railers and scorners of good exercises , and men , but secret haters or dislikers ; all which is to sticke in the porch of sin , and as peter thou art not gotten out , but coming backe into the hall againe . note 2. in that peter sticks in the porch and cometh backe among them whom he had forsaken , how hardly a man that hath beene long used to bad company and courses , is brought backe to leave it altogether , but either he will looke backe , or tarry in the porch ; peter that is but new come in , and scarce warme in his place among them , cannot resolve to leave them though he be warmed by sense of perill and danger . sin and sinners are like bird-lime ; the more peter strives to get out , he seeth himselfe more lymed and intangled . how much harder is it to get out of the custome and habit of sin and sinfull companionship ? lots wi●e gotten out of the midst of sodome , looketh backe ; nay good lot himselfe cannot be got out , but the lord must stay his leasure , and the angell must pull him out that the flame catch him not . vse 1. pray that we never fall into bad company , and bad places , bad alliance , bad acquaintance or courses among earthly minded and ungodly minded men ; for surely we will hardly be got out , we will have as many carnall arguments as peter to carry us back into their company , we must not part with old friends , we shall be thought uncivill , or strange , or it may be we may here some say , what , art thou one of his disciples , what , become precise ? then all is mard , and then if an angell , yea two angels bid thee away in haste for our lives , we will with good lot still prolong the time . vse 2. beware if thou hast set forth out of the company and courses of sinners , so far as the court , that thou dispute not with peter , much lesse resolve to goe backe againe ; for peter made his case worse then before , 2 pet. 2. 20. better never have knowne the way of truth , then forsake it ; was lots wi●e a●● better for getting out of sodome that looked backe ? nay , was she not worse , being made an eye marke of gods justice to all posterity . is it not a fearfull thing to be weary of well doing , and a fearfull wickednesse to make defection from god ? is he fit for the kingdome that puts his hand to the plough , and looketh backe . beware thou beest not one of those dogs that returne to their vomit , nor a swine washed returning to her wallowing , all the former motions and endeavours were deceitfull and hypocriticall ; for , were they sound , they should have lasted . the divell once cast out and returning , brought seven worse then himselfe , and the end is worse then the beginning . note also the contrariety of the wicked from god himselfe , he provideth safety for his children by night ; esau was admonished by night not to speake roughly to jacob. the wicked alway tend to destruction of themselves and others . and the cocke crew . note 1. it appeareth it was in the night that christ was apprehended , ●nd in that , how watchfull and diligent christs enemies were to worke malice and mischiefe against him ; so were the sodomites busie all night to abuse themselves and doe mischiefe . gen. 19. solomon saith wicked men cannot sleep till they have done evill , prov. 4 ▪ 16. and sleepe departeth from them unlesse they cause some to fall ; judas will watch an opportunity against christ , even in the night to betray him . reas. 1. because they are carried wholly and naturally unto evill without any inward restraint ; it is a sweet morsell , and perhaps the lord seeth them not . 2. darkenesse maketh them more bould , and fitter for a worke of darkenesse , as judas apprehends , and soldiers lead him away . 3. malice against christ and his members in the wicked never sleepeth , but watcheth occasions against them ; they resemble satan their guide . 4. having got occasion , they will not slip it , but execute presently , though at midnight ; they breake their sleep for it . 5. yet god overruleth that it should be typifyed by a paschall lambe , killed by night , exod. 12. 6. as himselfe was slaine in the evening of the world. vse good men on the contrary learne to watch in the night for good and gracious purposes ; let thy reines teach thee wisedome in the night ; david professeth he will not go up to his bed , nor suffer his eye ▪ lids to slumber , till he have found out a place for god. tully saith it were a shame for him that catiline should be more watchfull for the destruction of the common-wealth , then he for the safety and preservation of it . in sparing sleep for good purposes is a recompence , gen. 19. 4 , 29. consider that night-sins , have day plagues , 2 sam. 12. 12. consider , job 35. 10. god giveth songs in the night , and his mercyes walke round about thee all night long , he keepeth watches for thee , he thinketh on thee , and doth for thee , that thou doest not for thy selfe , keepeth thy house , body , goods , soule , while thou sleepest ; and therefore in the night do thou thinke of him . psal. 119. 55. in the night season oh lord i thought on thee . in the night commune with the lord by prayer , meditation and confession . psal. 77. 60. in the night i commune with my heart , and search out my spirit ; in the night desire after the lord , isa. 26. 9. so the church , with my soule have i desired thee in the night ; yea , with my spirit within me , will i seeke thee early ; in the night praise the lord ; at midnight i will rise and praise thee . examine thy imployment of thoughts in the night , when thou goest to bed and risest , whether thy thoughts run after money and mucke , world and businesse , whether on revenge , pride , hatred , sports , or whatsoever . a good heart hath a better treasury within it selfe , and without it for thee to feed on ; meditate and be serious , and remember still how diligent we should be in gods wo●ke ; cursed is he that doth gods worke negligently , jer. 48. 10. note 2. god would admonish peter according to his word by the cocks crow , if so be peter will take knowledge of himselfe ; but peter doth not . quest. why ? it may be being midnight , he was sleepy and could not hear . answ. but peter had got his first sleepe before , christ went thrice and found them sleeping ; besides peter was now afraid , and feare and danger kept him waking enough , and therefore the cause was , 1. his heart was asleepe and regardlesse of his sin , and so long all the cocks in the world cannot wake him . 2. the time appointed for his wakening was not yet come ; he had denyed but once as yet ; he must deny thrice , let the cock crow never so often . note . a fearfull consequent and companion of sinne is induration and blindenesse ; here we see even the godly themselves sleep fearefully after sin ; how did david cast hit conscience asleep after he had committed adultery ? his heart is hardened ; and after the adultery , he falleth into murther , and yet along time he is not wakened till the lord by his prophet wakeneth him . gen. 37. 24 , 25. when josephs brethren had taken him , and stript him , and cast him into a pit , then they sat-downe to eat bred ; a man would have thought they should have sat downe to weepe for their sin ; but their sin hath so blinded them , they rejoyce together as if they had nothing offended ; nay , now almost twenty yeares they carry their sin , and never take notice of it . reas. 1. because mans heart naturally is hard , being infected with the poyson of originall sin ; and this hardnesse is increased by our owne sins conceived or consented to , or committed , or repeated , or continued ; there was no deadnesse or dulnesse in adams conscience in innocency . 2. sinne hath a property , to stun and benum the conscience and soul of man ; for as a man falling from an high place , lieth a great while in a swoon or trance , and cannot help himselfe ; so the children of god in their fals of sin. david afte● his sinne was a dead man without sence of sinne , or of comfort ; he had lost his heart , his joy , his feeling , till god created and restored him againe , psal. 51. 3. the supposed pleasure of sinne doth drowne judgement , disturbe reason , and blinde conscience , so as it can sooth it selfe , and thinke his owne sinnes lesse , or scarce sinnes ; every man thinkes his owne breath sweet ; and delight in sinne brings on custome , and custome in sinne taketh away the sense of sinne . vse 1. beware of a sleepy heart and benummed conscience , a most fearfull fruit of sinne , and far worse then sinne it selfe ; most men are in love with their consciences when they lye still and quiet ; and this is the case and conscience of the common protestant , who takes that for quietnesse and peace which is indeed death it selfe , or a deadly lethargie of conscience . but this dead conscience is like a dead body layed in the grave , sleepes , lyeth still , and is cleane forgotten , but shall awake , and rise again & be more active then ever it was , either in mercy , and in season , as in the godly , when they shall sustaine sorrow enough , and taste the soure sauce of their sweet meats , and out of deepe sorrow recover their joy , as in peter ; or in justice , and too late , as in judas , who slept all the while he conspired against his lord , but no sooner wakened , but he went and hanged himselfe ; here was the most fearefull wakening , because his denyall of his lord was of maliciousnesse , peters of infirmity . many living in grosse sinnes thanke god they never were troubled in conscience , proclame their shame and misery . vse 2. if a conscience renewed in part can be so blinded by sinne , oh what grosse corruption and wickednesse reigneth in a conscience unregenerate ? this will make stop at nothing , but groweth senselesse in the foulest wayes of sinne ; this goeth on from evill to worse without remorse , till sometimes they be delivered up to a reprobate sence ; cain to kill his brother , absolon to rebell against his own father , amnon to defile his sister thamar . a smith layeth as many hard blowes on the anvill as on the iron he works ; the anvill is the same not dinted , but the other yeelds to his desire ; so here is the difference , but that one hath heat and fire in it , softning it , the other cold without all fire within ; so here , god speaketh as loud stroakes and as hard on the wicked mans heart , as on the godly ; the same voyde , the same hand , but without all fire and heat of the spirit mollifying without all impression , onely recoyls the voyce and stroake . vse 3. oh that we could come to feele and cry out of the stone in the heart as we will of the stone in the kidneyes , and esteeme hardnesse of heart a fearfull plague , as indeed it is . if god take away a mans bodily sight or hearing , every man taketh notice , and mourneth under such a rod of god , but when sinne hath taken away the inward ear and eye , that there is no seeing or hearing of admonitions and rebukes of sinne , no man thinkes this a judgement , but a benefit ; seeing therefore soft a hearing heart and eare is so great a blessing , as the contrary is a curse , labour for soft hearts , pray against hardnesse ; use meanes to waken thee ; get wise and understanding hearts to observe the crow of the cocks , to observe the steps and wayes of god with us , and his degrees and dealing with us . motive 1. this is a part of gods revenge against sinne , both in godly and wicked ; david will secretly take another mans wife , his wife shall be taken openly on the house-top in the sight of israel , in which all israel shall read the sinne of david so secretly contrived . 2. that which the wicked feareth must come upon him ; he feareth nothing but light , nothing so much as mans eye , so if he cannot carry his businesse caste tamen cau●è therefore god brings this feare on him , and oft boyes and girles come to know and speake of that they most sought to cover . 3. shame and sin goe hand in hand ; and in effect . the sinner hateth not onely his owne soule , but his owne good name ; the adulterer that watcheth the twilight , and hideth himselfe in the night , shuts the doores , windowes , drawes curtaines , &c. cannot shut out gods eye , nor the eye of his owne conscience , no nor the mouthes of men , but some one or other spyeth him , and for the most part he is reputed as he is . the drunkard that is drunke in the night , he is ashamed of his sin in the day , though many deboyst persons be not ; yet because the wife , children , servants , neighbours , companions spye him , he beareth justly the name and shame of his sin , which he thought darkenesse could beare off ; so the usurer , the unjust trader that smootheth over deceit , one time or other , one maid or other , one occasion or other , shall detect them , and cast the shame of their sinne in their faces , and on their names . nay more , hide thy hypocrisie , thy distaste of gods servants in the darkest cave and corner of thy heart ; lock up secret wrath and displeasure in the most inward closet of thy breast , god will one day detect thee , he needes neither man nor maid to discover thee , the sparkes of thine owne fire within thee shall fly abroad , and make men know thee better then thou wouldst be knowne ; he that hath birds of heaven to carry forth curses of the thoughts against the king , eccles. 10. 20. and by that which hath wings can declare the speeches of thy bed-chamber , can and will easily in his time declare what thou art in things which of all others thou wouldest be masked in . note 1. here is another maid of the high priest as good as the former , and both as good as their master , all of them very busy against christ and his disciples , the master against the master , and the servants against his servants . but these maids forgetting their businesse , their sexe , their modesty , their place , shew themselves very rude in that , in the presence of so many men , they take upon them to prate to a man ; a stranger , in a businesse not concerning themselves or places . but learne , that as the master is , commonly such are the servants , such is the family ; a good master will have good servants , a bad contrary . the centurion , luk. 7. 8. being a good man , hath a number of good servants and trained in good order and subjection . and we scarce read of a convert , but we read of the faith and conversion of his family , acts 16. 33. the jaylor . chap. 18. 8. crispus beleeved , and all his house . but how contrary we see that of solomon ? prov. 29. 12. if the prince be given to lyes , all the servants are wicked . if esau be wickedly and malitiously minded against jacob , he hath three or four hundred servants all at his heeles ready to destroy him , gen. 33. 1. if absolon unnaturally plot the death of his owne brother amnon , he keepeth servants ready enough to act and execute it . a swearing master , hath blasphemous servants ; a popish master , popish servants ; an atheist master , hath atheist servants ; he careth not , nor careth whether their religion be for god or the divell . reas. 1. a good man hath a care to provide himselfe good servants , sober , teachable , at least inclinable to goodnesse ; david psal. 101. will not suffer a vicious person in his house , a lyer , a slanderer . no man is willing to entertaine a thiefe in his house , to rob him ; and art thou more carefull of thy goods , and weary of him , then he that will rob god of his glory by blaspheming , cursing and wicked courses ? 2. if he find them not so good , he is carefull to teach and instruct them ; so abraham was commended that he would teach his family after him , gen. 18. 19. and become a good patterne and example of piety and grace ; every man for his owne advantage will teach and traine up his servants and apprentices in the knowledge of their owne trads and occupations , and much more good men hold themselves bound to traine them in the knowledge of god , and way of godly life . 3. he will carefully reforme his family with abraham , cast out the scorner , the prophane and incorrigible scoffers , and such as will not yeild to instruction and admonition or correction , he will and must remove and expell as desperate and infectious members , that the whole be not corrupted or infected . reas. 2. why a wicked master hath a wicked family and servants . 1. because he delighteth in no other , but such as abett his own evil and execute it ; some men thinke it not for their profit to keepe a servant that cannot lye and sweare as fast as speak , so it be to others , not themselves ; they must not have their servants blockish , for then they will neglect their businesse , nor have too much knowledge ; for they will see their faults , and make scruple of their commandements . 2. because of the contagion of sin ; sin is of a strong and swift motion , it can move up hill and ascend from inferiors to superiors ; from the wife to the husband , as jehoram did evill , for ahabs daughter was his wife , 2 king. 8. 18. and ahab was wicked , whom jezabell provoked . from counsellors to kings , as the evill counsell of rehoboam , and from servants to masters , from people to ministers , isa. 6. 5. if it goe up hill so fast , how swift is it downe hill ? if it can rise from the feet to the head so quickly ; how suddenly from head to feet ? from superiors to inferiors ? 3. because of the countenance sin gets from superiors ; if sin be so bold and active as all the authority and care of superiors can scarce represse and restraine it ; how can it but thrive , when it hath gotten authority , countenance , and confirmation , when it is incited , commanded , backed and abetted ? it 's said rehoboam did commit idolatry , and all judah did the like under every greene tree , and on every greene hill , so here , all the servants , men and maids are as ready as their master to mischiefe and wrong jesus christ ; and it is so in most wicked familyes ordinarily , such as depend on masters for approbation , or preferment , conforme to their humors . vse . 1. for masters to provide even for their credit by reforming their familyes ; many professe religion and the fear of god , but it is in the church , not in his house ; he cares not who they be he keepeth in his house , swearers , godlesse and pophane persons , and they serve his turne , and doe his businesse , using them as beasts rather then men , who have soules for which they must make account ; say thou art no swearer , no sabbath-breaker , no atheist , no rude or disordered person ; if thou keepest such in thy house , surely thou art either such or mayst justly be so accounted . say not thou hast such bad servants , and it is so hard to get a good servant ; feare rather thou art a bad master , who neither carest to choose better , or make them better ; and perhaps th●y come out of such rude and disordered families as thine owne be ; thou hast run to the hedge and hast taken in bryars and thornes , and now complainest : takest them in whom thou canst not governe , and then complainest of incumbrance . 2. let masters hence learne to looke to their own wayes first , and doe nothing which they would not have their families doe after them , but as the sunne giveth light to all the regions round about him , and by his shine expels all darknesse ; so the master by his godly example , should be as a light to his family , inciting and encouraging all goodnesse , and chasing away sinne by instruction , example , and all due severity . say with joshuah , first , i and my house will serve the lord. hester , i and my maids will fast. thou art a master , know that true reformation of thy family must begin at thy selfe ; if thou canst not abide it in thy selfe , thou wilt not brooke it in others so neer thee ; sinne is a good fellow , is sociable , and would have all like it selfe . againe , thou canst not truely hate sinne in another , and cherish it in thy selfe , correct it in another , and cocker it in thy selfe . cast out thine owne beame first . vse 3. masters in the disorders of their families should humble themselves , suspect themselves ; turne part of their anger against themselves ; say , truely i and my house serve not the lord ; i have not instructed , i have failed in my example , i have not corrected the sinne when i might , i have not made right steps to my feet , which hath turned out others , heb. 12. 13. i have eaten foure grapes , and set their teeth on edge . vse . 4. servants learne hence , not to thinke they can be borne out in their evils by their masters example , nor doe any thing against a good conscience ; your rule is not the rule of your master , or framing to his example , but to the rule of the word . if thy master should doe or command thee to doe any thing that is unhonest , unjust , unlawfull or ungodly , thou must not in any wise doe it , but now know thou hast a master in heaven ; happy had it bin for this maid , now her master was so busie against christ , if she had taken his part , and the part of his disciples , acts 4. 19 , and 5. 29. whether it be right to obey god or men , judge yee . let not masters thinke themselves wronged ; for neither prentice nor parent , nor husband must be obeyed but in the lord. it was sarahs great infirmity , to dissemble twice at her husbands request ; masters must not drinke that water gotten by the hazard of the soules of their servants , as david . caution 1. if a command be onely inconvenient and unmeet , thou must obey ; if not unlawfull , make conscience . 2. if thou be sure it be sin , not a conceit or opinion . object . but i am in doubt . answ. here labour to be grounded : but till then , better doubt and obey , then doubt and disobey . 3. if sure it be sin , looke to the manner of disobedience ; though god free thee from obedience in act , yet not from obedience in suffering . though from the action thou knowest ungodly , yet not from reverent , humble , and dutifull subjection , affection and demeanour . to deny unlawfull things with sturdy and insolent words or carriage is utterly unlawfull . note 3. in the instrument that peter fals twice here by two women ; the papists hence declame , and make invectives against women , not onely because eve was the cause of adams fall , but for that these ' two maids were meanes to cast downe the pillar of their profession , saint peter . indeed the scripture shew what great power is in wicked women to draw men to evill as in solomon , jezabell , herodias , many women whose hands are as bands to drag men to sin , who are taken with their perswasion as saith solomon , even as an oxe to the slaughter . neither is it marvell that sin comes upon us in our nearest friends , nor that satan first overcomes the weaker vessell . nor that by that he overcomes the stronger ; for we fight not with flesh and blood , but with spirituall wickednesses in them ; and we can easily heare the whisperings and syren voyces of sin , being altogether corrupt . all which should teach 1. women to be sure their perswasions of husbands be just , holy and good ; never to dare to perswade men into sin ; as knowing they were given as helps unto men , to helpe them out of sin ; and whereas they are weaker vessels , and most impotent in their passions and desires , be sure to examine what they perswade too , so much more diligently , least they be circumvented as eve , and if they meet with so good a nature , as is easie to be perswaded , and heare them , it is a double sin to abuse it , and seduce it to evill ; it is said of a good woman , that she opens her mouth in wisedome . 2. it should teach men to care not to be drawne to evill by womens perswasions ; should aman be weake and womanly impotent ? joseph would not be won from his fidelity by any perswasion . that all wisedome is little enough to support a man matched with an evill woman , see in solomon , to whom no warnings , no wisedome was enough . but in these two maids observe more specially , that as the women had the first hand in the first sin ; so women had hand also in this great sin of the death of christ ; forthough they could passe no sentence against him in publique , yet in their places they could scorne him , and endanger his disciples . and consequent it is that women had need of their redemption by christs death as well as men ; whosoever have hand in the transgression , stand in need of the benefit and meanes of pardon . many women are carelesse of the main businesse , of the one thing necessary ; marthas ; this consideration should stir them up to chuse the better part . 3. all women learne this ; seeing much of their speech is directed to men , and they are much in speech , how to guide their speeches . 1. to open her mouth in wisdom , as the vertuous woman , prov. 31. 26. the law of grace in her lips ; to stir up the grace of god in any , and not the corruption of their heart , and not as many , who if they find their husband or friends forward or backward make them more backward , and if there be but a sparke of goodnesse , are means quite to dead and extinguish it . 2. to perswade and councell good things ; not as hamans wife when he told her of all his prosperity , but mordecai troubled all , hester 5. 14. she councelled him to set up a tree fifty cubits high ; and speake to the king to hang mordecai , which councell came home to her selfe . but rather as the shunamite to her husband , 2 king , 4. 9. i know this is a man of god , let us make a little chamber , and set him up a table , bed , stoole and candlestick , that he may turne in to us . 2. comfort him in his troubles with good and approved comforts , ; not as jezabell did ahab sick ; up , art thou king of israel ? i will get thee naboths vineyard , 1 king. 21. 7. but as manoahs wife , judg. 13. 23. if the lord would kill us , he would not have received our sacrifice , nor shewed us all these things . note 2. the cocke crows according to gods word , which should have beene a checke to peter for that he had done already , and a stop to goe no farther ; but the warning that christ gives him , wakens not his heart , doth no good ; while the heart is hardened , no meanes can do a man good ; here was meanes enough to stop peter . 1. christs prediction yet in his eares . 2. christs care in affording him a signe of his sinne , to lay to his heart . 3. the accomplishment of the signe in the cocks voyce , bringing now his sin to his ear , that he might take notice of himselfe ; but yet peter doth not , because of the senslesnesse and hardnesse of his heart . vse . as with peter , so with most men ; god offers peter a great blessing in the crowing of the cocke , but peter never sees it , nor receives it ; christ by his word as a powerfull cocke , would awaken men out of their sins , graciously admonisheth them of their danger of their fals , but men are as deafe as peter , they will not be dis-eased or wakened , and reformed . 2. observe the true cause of not profiting by the voice of christ in his ministry ; not in christ , not in the cocke here , but in peter himselfe not acknowledging that voyce ; so the word is preached , few profit , few are reclaimed ; where is the fault ? is it in god ? what can he doe more then warne the sinner , is it in the word , which is the power of god to salvation ? is it in the cocke or teacher ? may things be made more plaine , more intelligent and powerfull ? no , it is in mens hardning their owne hearts , closing their eyes , shutting their eares ; oh israel , thy destruction is of thy selfe . note 3. what a great plague of god an hard heart is , because it binds their sins upon them ; how doe swearers , lyers , sabbath-breakers , usurers , heare the voyce of the cocke , nay of christ himselfe in his word , crying out of their sins , denouncing damnation for them , and yet persist without reformation , but that custome of sin hath made them so deafe that they take no notice either of the sin , or that there is any need of reformation ? why doth yet the adulterer blush , the drunkard shame , the blasphemous swearer hide his face for shame at so foule sins , so cryed and crowed out upon , but that the conscience by sin is past feeling , and heart dead asleep ? vers. 69. then a maid saw him againe , and began to say to them that stood by , this is one of them ; but he denyed it againe . now we come to the second assault and temptation ; for peter lies now in security , and security is never without temptation ; a sleeping man fals with a small motion ; satan needs doe but little to thrust him downe , he will fall of himselfe , as eutychus acts 20. 9. then a maid saw him againe . ] a very little while after , a maid , whether the same maid , or she had told it to some of her fellows , it is not material , but likely it was another maid ; matthew saith it was another saw him againe . peter was bold to go to caiaphas house , because it was night , he was in hope to be hid , and that no body should see him ; but one maid spyes him , another wench spyes him , and now he sees that he was known well enough . note hence the boldnesse of sinners , who thinke to carry their sins close and secret from the eye of man ; besides , that the lord sees them through the blacke cloud , sometimes while they thinke themselves in a mist , and that they walke invisible ; in this path they are espyed well enough , and while they thinke to deceive others , themselves are most deceived . if peter would never so faine shuffle himselfe in among the high priests servants , one maid after another shall descry and disclaime him to be peter ; let him hide himselfe in the darke , a maid shall see him hide himselfe , onely christ shall spy him . and whereas it were very hard if they could not devise some quarrell against their preacher ; yet sometimes the lord so upholdeth his lights , as they have no just cause that they dare bring into the light , which they can quarrell directly against ; his profession and preaching is accused to be the cause of so many evils in the world , and so much preaching makes the world worse , and so as mad dogs they bark at the sun , and would pull the sun of out heaven , because it draws out the stink of a dunghill ; so the word , because it discovers evill is the cause of evill . how are good and godly men and women , brethren and sisters of jesus christ , members of his body , and one of another reproached and reviled at this day , and charged to be the worst of all sorts of people that live and the common cry runs against them , as sectaryes , hypocrites , and worse then idolators ; why , but saith pilate what evill hath he done ? you charge him with many severall things , but i see no evill in him ; nay ( say they ) as if we would have brought him to thee , if he were not an evill doer ; pilate must take their word , for that other sufficient matter can he wring none . oh but there be great matters against these precise professors , they be runners to church , great hearers of sermons ; nay they carry bibles under their armes , they repeat sermons when they come home , and sing psalmes in their houses , can goe about no worke till they have solemnly prayed , nor goe to bed without reading and praying , so great is their hypocrisie . they be jewes in keeping the sabbath , they must doe nothing , nor speake but holy things , scarce make their beds , dresse any meat , or eat it when dressed . nay , they have beene accused sometimes in pulpits , sometimes on stages , that they would not sweare , nor suffer an oath in another unreproved , nor they will not be drunke , nor abide to run to tavernes or ale-houses ; they are so strict as they will not indure any merry company , nor be merry themselves , as israel a people that dwelt alone , and numbred not themselves among the nations ; and are not these proper accusations ? or are there any other greater justly cast upon them ; so as our saviour concluds the matter ; if ye were of the world , the world would love her owne ; and peter , because ye run not with them to the excesse of errour , but stand with christ in your owne duty and station , and therefore they hate you . this so being , let godly men be so much the more wary of themselves and courses , as small things are made great matters in them . judge your selves in small things , let the righteous smite you , and the word of god wound your infirmityes , least you fall into their hands . oh that professors would so walke , as all their accusations would vanish into shadowes and smoake ; oh that you would by innocency thus dull and blunt all their keen weapons ! the wisdome of a man will make a benefit of an adversary , much more the wisedome of god in his servants . lastly , this may be a comfort and incouragement to godly men ; if they have nothing but thy profession to upbraid thee for , thou mayst take the adversaryes booke , and weare it as thy crowne ; make account if thou in thy life testifie of the evill of the world , it will accuse thee , if not for evill , yet for good , christ witnesseth against the world. 1. by unweariable paines in doctrine , that their workes were evill , calling it to repentance , to mortification , remission of sins , and newnesse of life . 2. by accusing the hypocrisie of it , except your righteousnesse exceed the pharisee ; a faire righteousnesse must they thinke they had , that shut them out of heaven . 3. by condemning not onely their adulteryes , vsurers , oppressions , thefts , murthers , but even their prayers , almes , fasts , chastity and piety , abstracted from faith and repentance ; could the world endure this ? 4. by innocency of life , opposed to their corruptions , he made both shine cleare . 5. by separating from their company in their evill , plainely declaring what he thought of them and their courses , and do thou the like , be sure thou shalt heare of the world on both sides . ver. 70. but he denyed it againe . where 1. repetition . 2. manner , with an oath , mat. 26. 72. peter had first denyed his lord for feare , now he denyes againe for shame ; least having lyed , he be found a lyar ; peter was better contented to be a lyar then so accounted , and therefore stood still in denyal . beware of acquainting thy tongue with the least untruth , least it easily come to be repeated , and into a custome . note he that once crackes his conscience , will not much straine at it the second time ; see it in good jacob , gen. 27. 12 , 19. he is at first very fearfull to seeme a mocker to his father , and to delude him with a lye , but coming unto his father , maketh a long speech , and professeth himselfe boldly and securely his eldest son esau ; and after when isaac suspected his voyce , and asked him , ver . 29. but a●t thou my son esau ? he answered againe , yea . good joseph , gen. 42. 15. 16. to shew his vehemency to his brethren , rapt out one oath after another , as it seemes was the manner of the court of egypt ( as now of england ) but not fit for joseph or seemely , nor fit for joseph or seemely , nor lawfull for any . reas. 1. sin is very bold where once it is bid welcome ; if it once enter , it knowes the way againe , and once admitted will plead , not possession , but prescription ; an army is easier kept out , then beaten out . 2. the sinner is lesse able to resist the second time , then he was the former , so peter here ; for grace is weakned and decayed by yeilding to the first temptation , and the strength of god which onely makes the way of grace easie , plucked away by grieving his holy spirit . therefore peter here denyes as often as he is tempted , and would have denyed a thousand times if the lord by his prediction had not limited the temptation , and returned with new strength . 3. the way of sin once set open , is as the gates of a city cast open for the enemy , by which satan bringing in his forces , strongly plants them , and quickly so fortifieth them , as a great strength shall hardly raze or remove them . every sin admitted , not onely weakens , but corrupts the facultyes of the soul by which it is upheld , it darkens understanding , corrupts the will , disturbs the affections , and raiseth a cloud of passions to dazel reason , as peter here in feares and perplexityes , and doubts , marvelous blind for a time . vse be exhorted to give sin no entrance at all , or if thou canst not keepe it out , drive it out presently by repentance ; as the wise mariner carefully keeps his ship from leaking ; and if he cannot ever prevent , but it will take in some water , he emptyes and pomps it out at the beginning , because then it is easier emptyed then afterward . a wise man is carefull to prevent a disease , and preserve his health ; but if he cannot alway do it , he will run to the remedy betime , knowing that an old disease troubles the physitian , which not distemper onely , but age and continuance hath confirmed . it is a folly to taste of sin , and the sweet meates of it ; but to sit downe to feed upon it , is madnesse to him that knowes he must vomit up every morsell , yea every crumb of it , before he can be well . againe , seest thou sin let in by sin ? though it may sollicite thee , yet let it no settle on thee ; cast thine eye about , and see how hard , how impossible almost to remove a custome of swearing , of lying , drunkennesse , or any evill habit which hath fastened on us ; how seldome are such habituall sinners reclamed ? how hard is it to turne the course of the thames or river , which time out of minde hath kept his owne channell ? how hard to plucke out a naile which one hath beene driving in forty or fifty yeares ? cast thine eye within thy selfe , observe how some favoured corruption let in , and let go , hath weakened thy soule , quenched thy good desires , deaded good dutyes dimmed thy judgement , and wholly unfitted thee for exercise of grace and expectation of glory . the manner of his denyall , with an oath . a dicer ( they say ) will grow to be a beggar in a night , and in a night peter will grow from a dissembler to be a swearer and forswearer . note 1. how ill peter prov●des for himselfe , to winde himselfe out of danger and perplexity ; evill men set upon him , and he sets upon god , and sets his own conscience against him by increasing sins and evils as the dangers increase ; not onely evill men , but good men are too prone to helpe themselves by evill meanes . not esau onely , being almost dead for hunger , must supply himselfe by selling his birth-right ; but jacob will get it by lying ; not saul onely will seeke to a witch to helpe him in a straight ; but good sarah wanting a child , although having a promise , will give her maid to her husband . reas. 1. want of judgement , when passion hath darkened it , takes it for a case of necessity , as peter here , which we say hath no law , but falsity ; it is not necessity to breake the commandement , but necessity not to breake it ; no necessity for david to kill vriah so to hide his adultery . 2. weaknesse of faith which makes hasty and weary of waiting on gods power and providence , his promise and truth set aside ; and if he delay our helpe a little we easily thinke he denyes it . vse let the godly in their straits seeke their enlargement from god alone , and not to increase their owne bonds as peter . let them in their streights labour to follow god as abraham , god will provide , labour to keepe peace , liberty and comfort of conscience , which onely can make them looke up to god , and expect a good issue . let satan prevaile with others to helpe themselves to wealth by lyes , oathes , deceit , to recovery of health , and things lost by the witch ; to wind themselves out of punishments by hiding themselves in lyes and tricks , and to avoyd an inconvenience , run into a mischiefe ; but let them beware in their hunger to make stones bread ; let them not leape out of the pan into the fire but serving a good lord , let them expect his goodnesse in good meanes , which had peter done , he had beene kept from great offences . note 2. how one sin brings in another , and how the stay in one sin , as to david and josephs brethren , brings an increase of sins ; denying brings in swearing , swearing brings in forswearing ; peter should not have sworne , much lesse forsworne ; for it was enough and too much to deny the second time . 1. here was no necessity for an oath , neither being lawfully called , nor in a thing which ( had it beene true ) might not have beene otherwise proved by reason , testimony , or other proofes or arguments ; now an oath is ordained of god for confirmation of a weighty and necessary truth when all other proofes faile . 2. here is an oath made , neither for gods glory , which tended to the denyal and dishonour of god , where a right oath is a glorious use of gods name ; nor the necessity and good of men , except it be good to be deceived in so great matter as acknowledgement or mistaking gods owne person . 3. the right end of an oath is a defence and shield of truth to confirm● and backe it , and not to be a sanctuary of lyes , or to deceive the person to whom we sweare . 4. but this oath besides is a perjury in the highest degree ; it neither agrees with the truth in the matter , nor yet in the mind ; and how fearefull is this sin ? 1. how dares peter produce god himselfe as a witnesse to confirme a knowne lye ? how dares he draw god into his sin , so far as he can ? knowes he not that he is the god omniscient and knowes the heart , that he is omnipotent and just , able and willing to revenge all unjust oathes ? if he know not , why sweares he now by him ? if he doe know , why will he call a maintainer of truth and revenger of falshood against his owne soule ? knowes not peter that the lord , who is the avenger of all guile , 1 thes. 4. 6. must especially avenge this guile and deceit of the highest kinde , masked under a religious and solemne oath ? if no fraud shall escape , can this ? vse 1. beware of all swearing , let your yea be yea , all else is evill , if in ordinary communication , eccles. 9. 2. a righteous man feares an oath ; god will not hold him guiltlesse , that is a swearer , the third commandement , a whole booke of curses in folio to flye into the house of the swearer and the thiefe ; consider thou that fillest a whole volumne with thy oathes , that god will fill a great volumne with plagues against thee , zach. 5. 3. as oathes are little , so the plagues are great . beware of swearing company ; peter here doth as they doe ; perhaps they will suspect him the lesse , to be a disciple to so strict a master ; easie it is for an israelite among a company of barbarous swearers to forget the language of cana●n . beware especially of false swearing , which notes a fearfull contempt of gods justice and power , a sin that the heathens trembled at , a sin that we never read the divells committed ; for though he impudently resisted the truth , and is a lyar , and father of lyes , and drawes his instruments to preminiries dayly , yet we read not that ever he durst backe his lyes with oathes . a vaine oath is too much for a christian , much more a false oath ; a christian should invocate the name of god , as his strongest helpe , not impricate it as a revenger . but this kinde of invocation is the greatest enemy and barre to true invocation ; how dares that man presume in his want or distresse to call on that name for helpe , which he hath so often prophaned by swearing or forswearing ? in a word , if thou wouldest avoyd forswearing , or voyd swearing it selfe ; an ordinary swearing is an ordinary forswearer . meanes . avoyd passion and stirring of affections , which made peter here forsweare , and david to sweare against the life of nabal and his family , and makes many forget themselves , never so little stirred , swearing and blaspheming , as if they never had been where reason and religion was , but bewray themselves as the most rude and barbarous heathens , or as the curst dogge , scorne and barke and rage against god , if any man cast a stone against him , or crosse him never so little . verse 70. and anone after , they that stood by , said againe to peter , surely thou art one of them , for thou art of galilee , and thy speech is like . here is the third assault and temptation of peter set downe : first , by the time , anone after . secondly , the moving cause , they that stood by . thirdly , the asseveration , surely thou art one of them . fourthly , the probation ; partly by the countrey , thou art of galilee . the language ; thy speech is like . quest. hath not peter expressed weaknesse enough yet , but he must rise to further sinnes , and goe on like one given up to reprobate sence ? answ. christ had foretold peter he must deny him thrice , and hereby most justly punished his sin of presumption , who three severall times contradicted his lord , saying ; 1. i will lay downe my life for thee . 2. i will dye with thee before i denie thee . 3. if all men , yet not i. now peter shall better discerne his threefold presumption by his threefold denyall , and be as soundly humbled as he was vainly puffed up ; and he that had no such cause to be proud , shall have cause enough to be humbled . quest. why doth the evangelist and al the rest of his fellow-disciples set down this most third and fearfull fall of their fellow disciple , that was to be so great a pillar in the church of god ? why doe they thus shame him to all posterity ? answ. 1. these holy men guided by the holy ghost in penning the scripture , looked neither at their owne nor other mens glory , but the glory of god ; many of the pen-men of scripture set downe their owne infirmities and fals , as david , matthew , john his curiosity , paul in most vehement wise against himselfe ; and some thinke that peter himselfe did dictate this gospel , and marke writ it from him . had they bin guided by a humane spirit , they would have favoured themselves and one another . 2. they more respect the glory of the grace of christ in raising him out of such a fall , then the disgrace of peter in so falling . 3. more eye the consolation of the weake then his reputation ; teaching us , in case of gods glory , neither to spare the reputation of others , or our owne ; but let god be true and all men lyars ; let god arise , and all flesh fall downe before his foot-stoole . first for the time , anon after . ] luke . 22. 59. determines the time , and tels us , that betweene the first and last temptation was the space of an hour , a very small time to heap up so many foule sins as in peters were . note . how much evill will breake out of a good heart in a short space , in one hour , if gods grace uphold it not ? reas. 1. the godly are by nature the children of wrath as well as any ; and after grace have the seeds and spawn of al sin in them ; and that there is any difference in them from others , and they breake not out into outragious sinnes , is onely by grace ; as paul , by the grace of god i am that i am , 1 cor. 15. 10. 2. doe we not see how notwithstanding grace received , we may discerne the naughtinesse of our nature in a pronenesse to all evill , to which we are as headlong and naturally carried as a sparke to flye upward ? the best find in themselves a law of evill , a law in their members , rebelling against the law of their minde , rom. 7. a weight of sin which presseth downe , and hangeth fast on , heb. 12. 1. a rebellious flesh which lusts and fights against the spirit , gal. 5. 17. doe we see notwithstanding true grace received , notwithstanding our watch and best endeavour , we are carryed captive to sin , and forced to doe things we hate ; how lamentable slaves and captives should we be ? how forlorn and forward unto all unrighteousnesse ; were it not for the spirit of grace restraining and renewing ? vse . take notice of the evill lying in the best of our hearts who knowes the gulfe of evill there ? we are like hazaell , we will not believe we can be such dead dogs to do thus or thus , 2. king. 8. 12. would david have believed the day before , or that forenoon , that his prayers , praises , psalmes , all should be turned to wantonnesse , foule adulteryes , outragious murthers , other sins so quickly afterward ? 2. acknowledge it is not of our selves that we stand or fall not so soulely as others , our hearts being as slippery and ready to play false play , but by grace we stand , rom. 11. 14. thou standest by faith , be not high minded , rom. 6. 14. sin shall not raigne , because ye are under grace . 3. pray , not to be led into temptation as christ counselled peter and the rest ; and with david , lord forsake me not overlong ; arme thy selfe with gods armour of pro●fe , beware of vaine confidence , promise nothing of thy selfe , as peter did , depe●d on gods strength ; a staffe stands no longer upright , then the hand holds it . 4. learne to beat downe pride of heart ; many thinke themselves in good case , no thieves , adulterers , murtherers , but strangers at home , looke not into their sinke within , which may make them so and worse then so in as short a time as peter . secondly , the moving causes of this denyall , they that stoood by said to peter . saint luke 22. 29. saith that a certaine other affirmed , verily this man was with him , for he is also a galilean ; and saint john 18. 26. describes him to be the high priests servant , cosin to him whose eare peter smote off ; our evangelist speakes in the plurall number , and so mat. 26. 73. they that stood by . answ. both are true , many now set upon him , and many speake to him . but one especially followed the temptation , who was malchus his cosin , and to him they all consented and agreed , and in scripture what one among a rout of wicked men speakes , all are said to speake ; for they are commonly all of one minde , and have all one voyce ; as crucifie him , crucifie him . note 1. peter was set upon before by one , now by many at once ; for sin and security encreaseth , temptation encreaseth and groweth more dangerous ; for satan draweth evill men from evill to worse , and even good men to the highest evill he can , both for gods highest dishonour , disgrace of goodnesse , shame of the gospell , and sorrow of their owne hearts . note 2. in that this multitude of men take the maids part against peter ; if one wicked man have a quarrell against a disciple of christ , all wicked men , further then outward respects restraine them , combine with him against such an one ; they will speak all one thing . reas. 1. they are all of one heart and mind , and nothing differ against the feare of god. 2. all led by the same spirit that rules in the world . 3. all cunning to unite their strength against god and his children , yea let them be never such enemyes among themselves , all of them can be friended and agree against christ and his disciples , luk. 23. 10. 4. all of them lovers of darkenesse , and bent to set forward every sin or work of darkenesse , and contrary haters of the light . 5. experience shewes us how birds of a feather do flock together in wicked combination , as prov. 1. 12. 14. and what is done to one , is taken as done to all . vse 1. not to think it strange if it be with us as with peter ; a lewd lying fellow cannot de●ise a quarrel against a godly man , professor or preacher , but h● shall be abetted in his courses of malice countenanced , pleaded for , preached for perhaps ; why so ? not for the goodnesse of the cause or person , but because his opposite hath some goodnesse , some light , which the owle-light of carnal men cannot abide if he have beene with christ , it is cause enough to combine against him . vse 2. let godly men learne hence to unite themselves , and joyne in good things , bestirre themselves , to set forward good motions and actions , least the wicked prove wiser in their generations then the children of light . alas , how comes it , that in good motions so many doubts and inconveniences are cast so many lyons in the way , till opportunity be cut off amonst godly men , when as not any wicked motion but growes an end , and a number of hands carryes it lightly away ? may we not be as bold for god and good causes as they against them ? should not the fire of gods spirit , i meane the coales of zeale from the altar be as hot and burning within us , as the sparks of hell in them ? is not our cause as good ? have we not the better end of the staffe ? serve we not as good a master ? expect we not better wages ? therefore let us provoke one another to love and good workes ; and the rather , because the time is short . vse 3. godly men learne , and should labour to be of one minde in good things , a pet. 3. 8. to consent in the truth ; to be of one judgement , will and affection in and for the truth : and 1 cor. 1. 10. that all speake one thing ; that there be no dissention , but knit togeher in one minde and in one judgement ; with one minde and one mouth glorifie god , rom. 15. 6. and rather , mot. 1. because sathan seekes to combine evill men in evill ; seekes to breake off unity , and make division in good things ; well knowing what a glory and grace it is to religion to consent in one . he brings in division betweene jewes and samaritans , betweene papists and protestants , all christians ; betweene puritans and formalists , all protestants ; this opens the mouthes of adversaries , and weakens the forces against the common adversary . 2. consider what a seemely thing it is for brethren to dwell together in unity ; we professe and beleeve communion of saints , and shall we not knit in this communion ? take example by the first christians , who were all of one heart and mind● , acts 2. 3. god is a god of peace , the most simple unity in himselfe , a lover of unity in verity : 1 cor. 14. 33. the author of peace , and not of confusion ; binding his presence to two or three , consenting in any thing in his name . besides , christ is one and not divided , his coat without seame , and his members aptly joyntd both to the head and within themselves . 4. by this thou expressest the humility and charity commended to christians , laying aside selfe love and vain-glory , when thou followest the truth in love , not seeking to please thy selfe , but thy brother for edification . thou art also one of them , for thou art of galilee , and thy speech is like . of the asseveration before ; of it and the probation joyntly ; peter is now hard beset , not onely by many at once , but by apparent circumstances and signes . 1. his countrey . 2. his speech . 3. malchus his kinsman tels him of the garden , where he had newly commited a riot , and struk off his kinsmans eare . ● . he is an eye-witnesse , and appeales to peter ; did not i see thee with him in 〈◊〉 6. ●den ? peter could not now but know his falshood was knowne , and yet 〈…〉 himselfe in that which all see but himselfe , and after the manner of impu●●nt malefactors , thinks to outface all still . note 1. it seemes the galileans speake no other tongue then the jewes , but in another dialect , or pronounced otherwise , by which pronunciation they gathered him to be a galilean . as in our nation , the same speech is in the southern and northerne countries , but the pronunciation and dialect differ , that they shall easily know a northerne man by his speech , if he continue there from the southerne ; such difference it seemed was betweene them of galilee from them dwelling about jerusalem . this was indeed but a poore reason , and no strength in it ; for peter might well have excepted against it , and have quitted him of it farre better and handsomer then he did ; for will this prove him a disciple , because he was a galilean , or because he spake as a galilean ? for , were there not many of galilee , and which spake as they which were no disciples ? must every one of galilee be a disciple presently ? hath christ on the sudden a whole countrey of disciples . note 2. what poore reasons and weake arguments goe currant against christ and his disciples ? mat. 11. 19. christ eats with publicans and sinners ; he is invited to mens houses , therefore he is a good fellow , a glutton , a drinker of wine . john baptist came in austere and abstinent manner , therefore he hath a divell in consequent , but enough to refuse their person , and their doctrine . 1 sam. 22. 9. abimelech refreshed david , therefore a traytor ; the same at this day ; let a preacher come as john baptist , be strict in his doctrine , in his life , be rough to remove high holds of sin ; oh he is so precise , so singular , so tart and rough , he preacheth onely damnation , he preacheth the law , therefore no good preacher , comes neere the sins of persons , a factious preacher or puritan ; let him come milde , gentle , converse familiarly and freely with men ; oh he is a flatterer , a companion , time-server ; thus shall a godly preacher every way be turned off . reas. 1. let a good man by doctrine or life disgrace sin justly , sinners will be ready to disgrace them unjustly ; whatsoever comes to hand will serve their turne as a stone to fling at goodnesse , a slander , a suspition , nay a necessary duty ; thou wast with christ ; an hearer of sermons , therefore an hypocrite . 2. a desire in the wicked any way to blemish such as take more notice , or any way discover their foule spots , and therefore will assault their names if not for great things , for smaller ; if not for evill , for good ; if not for substance , for shadowes and trifles , they must keepe themselves doing ; paul mad , disciples divels . 3. they hope to discover their owne faults by clamour against them that find fault with them as most faulty ; the most shamefull offendors are the most shamelesse accusers , none worse then they . vse 1. not to be too credulous when we heare religious persons and men fearing god accused , and their faults aggravated ; for though good men are not saints exempted from failing or error , yet commonly they are not faulty in the matter , or in that measure that evill men and scorners most accuse them in . 2. evill men will make mole-hils swell to such mountains against godly men ; how would they insult if they can catch just advantage ? let godly men be so much the more watchfull and carefull ; if they cannot stop their malice , yet to stop their mouthes , and starve their malice , leaving it no just matter to feed upon ; offences must come , but wo he to him by whom they justly come . 3. comfort our selves , if our conscience tels us we suffer causelesly , or for innocency , if they beat us with the same staffe they did christ , luke 23. 24. i finde no fault in him , let us chastise him , and send him away . note 2. this was indeed peters honour which they object as a crime , his speech bewrayes him , a christian , a disciple . let our speech manifest our selves christians , both for the matter , as 〈…〉 all did not , and for the manner as his they say did . reas. 1. a note of a true israelite to speake the language of canaan , pro● . 16. 23. a wise man will guide his speeches wisely , a christian man christianly . 2. no better way to expresse love to god and man then by speaking for god , and for mens edification . 3. imitate christ , testifie thou hast been with him ; never man spake so , nor can speake so , but we must imitate him , and make him our president , his speeches were either for god to set up the glory of his father , or to god , in fervent prayers and praises for himselfe and others . or else to man either for the conversion or confirmation of the elect. or for the just admonition or conviction of the wicked . his words were never idle or empty , but filling and feeding many . vse . happy is that man whose words testifie him a disciple of christ ; would to god a jew could thus accuse us christians . meanes 1. get a good fountaine of a good heart , that is a good treasury , mat. 12. 35. psal. 37. 30. prov. 10. psal. 45. 1. 2. propound a good end , that thy lips may feed many , and thy speeches minister grace , may tend to gods glory , edification of many , and discharge of thy owne duty ; so david professeth , psal. 39. 1. i will take heed to my wayes that i offend not . 3. prayer . lips are sealed till the lord open the mouth , psal. 51. 15. the lord must disposs●sse this dumb devil that makes us tongu●tyed when we 〈◊〉 speak , and psal. 141. 3. set a watch o lord , and keepe the doore , &c. but how darest thou professe thou hast beene with christ , or art a disciple , or christian , in whose mouth dwell oathes , lyes , curses , rottennesse , ribaldry , slandering , whispering , &c. consider , 1. thou that takest no account of thy words , the lord hath a time to call every of thy idle words to account , and thee for them , much more for hurtfull and deceitfull , wicked and poysonfull . 2. it is froth and filthinesse of a bad heart , skum of a boyling heart . 3. so it is a worke of darkenesse as well to speake wickedly , as to doe wickedly ; a good man , a childe of light , must make conscience of filthy words as well as filthy actions . vers. 71. and he began to curse and sweare , saying , i know not this man of whom ye speake . peter was now in great danger , he heares of the garden , and is in danger to be revenged for his tumult , his quarrell , and wronging malchus , he is pressed by evident signes that he was with christ , and now if he bestir him not , he shall not avoyd present danger ; or if he do , he shall be branded for a common lyar and perjur'd person for ever , and therefore out of great feare he more stoutly denyes his master then before , and because neither his simple denyall will serve him as in the first , nor his binding it with oaths , and swearing as in the second ; as if he had not done enough , he curseth and imprecateth himselfe , wishing not onely mischiefe to himselfe , but calling on god a just judge to avenge the falshood , and inflict the deserved punishment on him if he knew of whom he spake ; oh fearfull sin ! 1. to deny his lord and deare master . 2. after so many warnings on christs part . 3. after so many confessions and professions of his owne . 4. after so often , three severall times , so much time of deliberation coming betweene ; one might seeme infirmity , but thrice argues resolution . 5. with lying and perjury . 6. with cursing and imprecation . thus peter is in the forwardest of them that make falshood their refuge and trust in lyes . note . how a man having begun to fall fals apace , and hath no stay of himselfe till the lord stay him ; peter here falls from lying to false swearing , from swearing to cursing ; as hamans wife to haman , if thou begin to fall , thou shalt surely fall , so fall followes upon fall where the lord with-drawes his hand , or stands aloofe . 2. wicked men shall fall from evill to worse , till they fall into hell ; saul from disobedience to sorcery , from sorcery to selfe-murther ; pharaoh shall fall ten times and not be warned till he fall into the bottome of hell ; and even the child of god may fall fearfully , and should finally were he not stopt and staid , and supported , as in our example . reas. 1. satan would have every man sins out of measure sinfull ; and every yeilding to temptation invites his violence , and nothing will serve evill men but ryot and excesse of sin . 2. one sinne commonly goes not alone , but one puls on another ; a garden undrest hath not one weed , but of all sorts of weeds ; as graces go in a chaine , faith brings love , love obedience ; so vices go in a linke , and sins are concatenated ; davids security brings lust , lust whoredome , adultery murther . solomon first betakes him to idolatrous wives , then to idolatrous worship ; sin as we 〈◊〉 a good fellow , one hangs to another as bars , one sin cannot well be defended without another , or covered . 3. one faculty corrupted corrupts another ; imagination being corrupted by cogitation of sinne , that corrupts the judgement , the judgement corrupts the affection , so as there is delectation in sin ; affections corrupts the will , bringing it to consent , the will corrupts the parts by repeating custome and habit ; thus sin in the soul as a gangreene in the body eates up the next parts , till it speedily mortifie the whole . 4. the lord in justice often punisheth sinne with sin , as pharaohs sin with obstinacy and hardnesse , exod. 9. 12. the gentiles , by giving them up to their hearts lusts , rom. 1. 23. vse . to stay beginnings of sinne ; sinne as an infant at first may easily be overcome as being weakest ; stop the fountaine , close the windowes , else thou shalt find it easier to get into the midst of sin , then find the way backe againe ; israel went at his owne pleasure into egypt , but could not come backe againe into canaan when they would ; a man may leap quickly and nothing lets him till he come into the bottome of a pit , but he shall get out with more leasure and difficulty . means . 1. therfore our savior saith ; watch and pray , least you enter into temptation ; if once ye enter , ye will not come out without a foyle , much lesse move to sin and offer temptation . 2. buckle the feare of god unto thee , which is the beginning of wisedome ; else thou goest headlong in sin ; experience we have of men that at first are ashamed somewhat of what they doe , and get some cloaks , some covers to hide themselves under , but by a little continuance grow to some boldnesse , and cast away feare ; very shortly grow to impudency and hardned faces in their sins , care not , nor fea●e what men see or say of them , and presently from not fearing man , come not to feare god at all ; but as nimrod was a mighty hunter before the lord ; so these mighty drunkards before the lord , mighty adulterers , usurers , swearers , cursers , raylers before the lord , no fear of god restrains them ; take heed therefore and feare . if a pillar , a rocke , one chosen by christ could fall so headlong , let us not presume on our strength . psal. 4. 4. stand in awe and sin not , heb. 11. 7. by faith noah being warned of god of the things which were as yet not seene , moved with reverence , prepared the arke to the saving of his houshould , through the which arke he condemned the world. 3. consider thy danger to fall , and so far , so suddenly under prop thy selfe with good meanes afforded by god to up hold thee , as 1. the preaching of the word ; many say , what need so much preaching ? what need preachers be so instant , so earnest in threatning us ; god is mercifull for all that ; but god will make good their words against the soule of the wilfull sinner ; seest thou no need of such earnest preaching , thy blind eyes see not the danger before thee , but gods seers do ; that notwithstanding their paines and labour thy sinne is a ripening , and thou art running headlong , or rather flying swiftly to thine owne damnation ; if the trumpet will not awake thee , i feare thou art de●● . 2. make use of the rods and crosses of god brought on thee to stay thee from the excesses of sin ; where the lord cannot prevaile with the rod of his mouth he comes with the rod of his hand , and lasheth him sometimes with the losse of goods or friends , wife , children , &c. sometime with shame and losse of good name and respect ; suffering them to fall into some notorious and shamefull sinne ; sometime with smart and pain in body , with lingring diseases , &c. and all to helpe them out of sinne ; if these be slightly passed by , they are forerunners of mischiefe ; as thou makest haste in sin to come to the height , so the curse hasteneth which will oppresse thee eternally ; as elyes sons regarded not their fathers admonishions because god would destroy them . 3. let the mercyes and favours of god be so many sermons of ●●●entance , rom. 2. 4. knowest thou not that the bountifulnesse of god should lead thee to ●●●entance ? and a note it is of a wicked man , not to be drawne to god by cords of love . isa. 26. 10. let mercy be shewed to the wicked , he will not repent , in the land of uprightnesse he will doe wickedly . hast thou any life in thy soule , and feelest not what great mercyes god offereth unto thy soule , body , thy selfe and thine ? hast thou any sense and understanding in scripture , and seest not how the lord still makes sin more grievous by mercyes received and despised ? isa. 1. 2. 2 sam. 12. 7. in david himselfe : gen. 49. 2. rubens excellency gone , because being excellent he gat up into his fathers bed ; a fearfull thing to have meanes of repentance without the grace of repentance . register up the mercyes of god to thee , as the ancient beleevers did , set up an altar in thine heart to offer sacrifices of praise and thankes , take thy selfe to taske , aske the question ; oh what have i done for all the benefits , &c. shall i do so still ? let thy thankefull obedience be as a monument set up , that others may see that gods mercyes have deeply affected thee . doctr. note 2. that peter was not so assaulted by both the former temptations as by this , nor is in so great danger . the last temptation is commonly the worst and strongest , and most dangerous , and the most dangerous reserved till the last place ; satan bids not peter curse himselfe if ever he knew the lord , for this he would have detested ; but first follow aloofe , and then goe into the high priests hall , then sit among gods enemies , then doe as they did , and having once denyed his lord , stands to it stoutly . so judas , he doth not as first bid him betray his lord ; for , as wicked as he was he could not be tam repentè improbus ; but first to covetousnesse , and blinded his eyes with the offer of thirty pieces , and then struck up the matter by degrees , and yet after the betraying of his lord , he must goe and hang himselfe . he doth not usually tempt the adulterer to cast himselfe upon the bed of his harlot ; but first david must looke upon bathsheba , and that is a small thing , then grow to liking , then to familiarity , and then to commit the hainous fact of adultery . he doth not usually tempt the cruell man to murther his neighbour or brother at first , which is fearfull and desparate , but first to dislike and fall out with him , then to hate him , then to kill him actually . reas. 1. this is satans method in his temptations , to begin with small things wherein so much blacknesse appeares not , which are easily swallowed , wherein men are more secure , as not thinking them to need any great resistance ; but there he meanes not to stay ; experience of every day shewes , that being to deale with melancholly dispositions , he makes them discontent and impatient in some crosse or losse , which is a great sinne , but lyes close and hides it selfe , as in a just sorrow ; then brings them to discontent themselves in gods blessings , they joy not in husband , wife , children , wealth , nor any thing ; then to fall out with himselfe , no joy of themselves ; and then the last temptation is worst , to kill thy selfe or thy children , which was too blacke at first , and needed a time to prepare them . 2. satans subtilty , who knowes well by lesse temptations to make way to greater , as a cunning thief by a little hole can wrinch up and open a great gate ; so this subtill serpent can by a little hole winde himselfe into the heart , and cast open the doores to all robbers and spoylers . vse 1. where satan begins his temptations , begin our resistance ; we are wise for our bodyes , to prevent diseases in the first grudgings , so for our soules , kill the hellish serpent in the shell , eph. 4. 29. give no place to the divell . wise citizens keepe every enemy without the wals. solomon first betakes him to idolatrous wives , then to idolatrous worship ; sin as we 〈◊〉 a good fellow , one hangs to another as bars , one sin cannot well be defended without another , or covered . 3. one faculty corrupted corrupts another ; imagination being corrupted by cogitation of sinne , that corrupts the judgement , the judgement corrupts the affection , so as there is delectation in sin ; affections corrupts the will , bringing it to consent , the will corrupts the parts by repeating custome and habit ; thus sin in the soul as a gangreene in the body eates up the next parts , till it speedily mortifie the whole . 4. the lord in justice often punisheth sinne with sin , as pharaohs sin with obstinacy and hardnesse , exod. 9. 12. the gentiles , by giving them up to their hearts lusts , rom. 1. 23. vse . to stay beginnings of sinne ; sinne as an infant at first may easily be overcome as being weakest ; stop the fountaine , close the windowes , else thou shalt find it easier to get into the midst of sin , then find the way backe againe ; israel went at his owne pleasure into egypt , but could not come backe againe into canaan when they would ; a man may leap quickly and nothing lets him till he come into the bottome of a pit , but he shall get out with more leasure and difficulty . means 1. therefore our saviour saith ; watch and pray , least you enter into temptation ; if once ye enter , ye will not come out without a foyle , much lesse move to sin and offer temptation . 2. buckle the feare of god unto thee , which is the beginning of wisedome ; else thou goest headlong in sin ; experience we have of men that at first are ashamed somewhat of what they doe , and get some cloaks , some covers to hide themselves under , but by a little continuance grow to some boldnesse , and cast away feare ; very shortly grow to impudency and hardned faces in their sins , care not , nor feare what men see or say of them , and presently from not fearing man , come not to feare god at all ; but as nimrod was a mighty hunter before the lord ; so these mighty drunkards before the lord , mighty adulterers , usurers , swearers , cursers , raylers before the lord , no fear of god restrains them ; take heed therefore and feare . if a pillar , a rocke , one chosen by christ could fall so headlong , let us not presume on our strength . psal. 4. 4. stand in awe and sin not , heb. 11. 7. by faith noah being warned of god of the things which were as yet not seene , moved with reverence , prepared the arke to the saving of his houshould , through the which arke he condemned the world. 3. consider thy danger to fall , and so far , so suddenly under prop thy selfe with good meanes afforded by god to up hold thee , as 1. the preaching of the word ; many say , what need so much preaching ? what need preachers be so instant , so earnest in threatning us ; god is mercifull for all that ; but god will make good their words against the soule of the wilfull sinner ; seest thou no need of such earnest preaching , thy blind eyes see not the danger before thee , but gods seers do ; that notwithstanding their paines and labour thy sinne is a ripening , and thou art running headlong , or rather flying swiftly to thine owne damnation ; if the trumpet will not awake thee , i feare thou art dead . 2. make use of the rods and crosses of god brought on thee to stay thee from the excesses of sin ; where the lord cannot prevaile with the rod of his mouth he comes with the rod of his hand , and lasheth him sometimes with the losse of goods or friends , wife , children , &c. sometime with shame and loose of good name and respect ; suffering them to fall into some notorious and shamefull sinne ; sometime with smart and pain in body , with lingring diseases , &c. and all to helpe them out of sinne ; if these be slightly passed by , they are forerunners of mischiefe ; as thou makest haste in sin to come to the height , so the curse hasteneth which will oppresse thee eternally ; as elyes sons regarded not their fathers admonishions because god would destroy them . 3. let the mercyes and favours of god be so many sermons of repentance , rom. 2. 4. knowest thou not that the bountifulnesse of god should lead thee to ●●●entance ? and a note it is of a wicked man , not to be drawne to god by cords of love . isa. 26. 10. let mercy be shewed to the wicked , he will not repent , in the land of uprightnesse he will doe wickedly . hast thou any life in thy soule , and feelest not what great mercyes god offereth unto thy soule , body , thy selfe and thine ? hast thou any sense and understanding in scripture , and seest not how the lord still makes sin more grievous by mercyes received and despised ? isa. 1. 2. 2 sam. 12. 7. in david himselfe : gen. 49. 2. rubens excellency gone , because being excellent he gat up into his fathers bed ; a fearfull thing to have meanes of repentance without the grace of repentance . register up the mercyes of god to thee , as the ancient beleevers did , set up an altar in thine heart to offer sacrifices of praise and thankes , take thy selfe to taske , aske the question ; oh what have i done for all the benefits , &c. shall i do so still ? let thy thankefull obedience be as a monument set up , that others may see that gods mercyes have deeply affected thee . doctr. note 2. that peter was not so assaulted by both the former temptations as by this , nor is in so great danger . the last temptation is commonly the worst and strongest , and most dangerous , and the most dangerous reserved till the last place ; satan bids not peter curse himselfe if ever he knew the lord , for this he would have detested ; but first follow aloofe , and then goe into the high priests hall , then sit among gods enemies , then doe as they did , and having once denyed his lord , stands to it stoutly . so judas , he doth not at first bid him betray his lord ; for , as wicked as he was he could not be ●am repentè improbus ; but first to covetousnesse , and blinded his eyes with the offer of thirty pieces , and then struck up the matter by degrees , and yet after the betraying of his lord , he must goe and hang himselfe . he doth not usually tempt the adulterer to cast himselfe upon the bed of his harlot ; but first david must looke upon bathsheba , and that is a small thing , then grow to liking , then to familiarity , and then to commit the hainous fact of adultery . he doth not usually tempt the cruell man to murther his neighbour or brother at first , which is fearfull and desparate , but first to dislike and fall out with him , then to hate him , then to kill him actually . reas. 1. this is satans method in his temptations , to begin with small things wherein so much blacknesse appeares not , which are easily swallowed , wherein men are more secure , as not thinking them to need any great resistance ; but there he meanes not to stay ; experience of every day shewes , that being to deale with melancholly dispositions , he makes them discontent and impatient in some crosse or losse , which is a great sinne , but lyes close and hides it selfe , as in a just sorrow ; then brings them to discontent themselves in gods blessings , they joy not in husband , wife , children , wealth , nor any thing ; then to fall out with himselfe , no joy of themselves ; and then the last temptation is worst , to kill thy selfe or thy children , which was too blacke at first , and needed a time to prepare them . 2. satans subtilty , who knowes well by lesse temptations to make way to greater , as a cunning thief by a little hole can wrinch up and open a great gate ; so this subtill serpent can by a little hole winde himselfe into the heart , and cast open the doores to all robbers and spoylers . vse 1. where satan begins his temptations , begin our resistance ; we are wise for our bodyes , to prevent diseases in the first grudgings , so for our soules , kill the hellish serpent in the shell , eph. 4. 29. give no place to the divell . wise citizens keepe every enemy without the wals. 2. the lesser the sin to which thou art tempted , the more suspect the enemy that he 〈◊〉 a further drift hid from thee ; suppose that be but a little one , it hath certainly hold of a greater , though a little poyson be deadly ; he tempts thee to goe into such a company , thou leavest thy calling , thou spendest thy time , abettest idle persons in idle courses , there thou pourest out vaine words , there thou scornest , jestest , quarrellest , there thou swearest , cursest , perhaps as peter ; satan bid thee not at first curse and sweare ; but this was his intent , thus he hath gained and made thee a greater looser then thou lookedst for . seldome tempts he men to hate all religion at first , but first scorne these puritans , hate such and such a pre●cher , raile on him , belye him , persecute him , heare him not , he never preacheth good to thee ; and thus by degrees leads him to cast up all religion , and to turne plaine atheist . 3. feare not to be too precise , nor scorne others as being so ; what , say some , they be so precise , they may not sweare a small oath , nor we may not be merry , nor passe some time in sports and recreations , we may never be angry or speake one hasty word , we must be saints , flesh and blood must be without infirmities . 1. but first satan desires but to get thee to pretend this , against thine owne safety . 2. it is more then thou art aware off , when satan hath prevailed , that then thou shouldest account thy watch against small sinnes scruple and precisenesse . 3. if satan should here desist , thou mightest with more reason so plead ; but by these lesser evils he knowes how to make way for greater , and you shall not heare one of a thousand thus pleading for small sins , but some raigning sin or sins have him under , or shall have . 4. nay , happy might we be , if we could meet every sin in the first rising of the heart , cut off adultery in the looke , murther in the angry thought , choake idle words within the throat , and cut off evill actions in the motions , in the occasions ; this is a precisenesse that well pleaseth god and disappointeth satan in his further designes ; resemble such as are taught by grace , thou canst not be hard enough for that enemy . doct. note 3. peter having a bad cause , thrust it on by bad meanes , before by false swearing , now by fearfull execration and cursing of himselfe , and indeed bad meanes are never far to seeke , but are at hand to boulster up bad courses , and even good men are ready to use bad meanes for their owne safety and purposes ; jacob must get the blessing by a lye or two ; as peter here will escape death by denying the lord of life ; lot will save his guests by prostrating his daughters . vse 1. beware of these base tricks to save our selves by ; many urged , and some scarce urged , in things they would conceale , flye with peter to lying , to false swearing by horrible oathes , and to fearfull cursing ; god confound me , as god shall judge me , god let me never live , let me never speake , let me sinke where i stand , i would i were hanged , &c. and all this while call god a judge against themselves . alas , thou knowest not what thou sayest , or doest . this ordinary cursing in true things or false , is an open and notorious brand of a forlorne and wicked miscreant , who without all feare of god tosse curses against themselves and others as tennis bals out of their mouths ; these tongues are kindled with the fire of hell , james 3. 6. how contrary is this to the nature of gods childe , who is called to blesse , and be blessed of god for ever , is a sonne of blessing ; who must not curse them that curse him , but a priest unto god , rev. 1. 5. whose office was to blesse the people , numb 6. 23. rom. 12. 14. blesse and curse not . how contrary to the nature of the blessed god , who being full of mercy and compassion , is made an executioner of the malice of wretched men : doest thou thinke that god will be at the command of every mischievous wretch to wreake their malice , as the divell is at the witches command ? object . then my curse doth him none ill ? answ. thou throwest the sweet name of god into a sinkehole , and hast executed thy malice , and art a man-sl●yer , &c. you have lately heard how that same curse compassed , and doth still , the jewes at this day ; his blood be on us and our children . and thy curse against thy selfe or others shall as a garment cover thy selfe , and as water come into thy bowels and rot thee away , according to thy curse . many stories i could alledge of such as whose curses have instantly over-taken them , some in one kinde of death , some in another . if god have let thee hitherto outstand thine owne curse of thy selfe , it is to provoke thee to repentance , and bewaile so high a sin against gods soveraignty and thine own salvation . vse 2. see in peter , how little swearers and cursers are to be beleeved ; many oathes and curses make not a matter good , but farre worse and lesse credible ; for he that makes no bones of needlesse swearing or cursing , be sure hath made none of a lye , no more then peter ; will a wise man think thou speakest truth , because thou swearest and cursest ? i would be charitable , but i cannot be so blind , but thou mayest lye as well as sweare , or curse uncalled , as here these men beleeve peter as little as before . vse 3. peter sins so foulely as he could doe , more to sinke himselfe into eternall damnation ; wonder to see the childe of god fall so headlong : where is peters free-will , that so little besteads himselfe in so great need ? how can the pope challenge from him freedome from errour ? how can they exempt themselves from errour , who at this day teach men to imitate peter in lying , swearing , and cursing themselves ? object . prove it and i will be no papist . answ. rhemists testament in acts 13. 12. if thou be put to an oath to accuse catholiques , if thou hast no courage to refuse , know that such an oath bindes not at all in conscience . note 4. though peter here sweare and curse , they beleeve him as little as before ; they beleeve their eyes , they saw him in the garden , knew him by face and by speech ; why doe they let him goe and draw him to no further punishment ? answ. 1. time was not yet ; when peter was old , then he must be led where he would not . 2. christ had said that his disciples must goe their way . reas. 1. every temptation and danger is limited for substance , manner , measure , and all circumstances , beyond which the enemy cannot goe . here temptations come thicke upon peter , one in anothers necke , but shall not utterly overthrow him ; besides , these were as restlesse against peter as against his lord , yet can they not touch an haire of his head , because his houre was not yet come , as his lords was . reas. 2. let the adversaries be never so violent and busie , yet gods providence is so wakefull , as nothing shall befall , wherein he hath not a good hand and a good end . 3. gods mighty power restraines sathans power and his instruments , who are as lyons in chaines . a legion cannot hurt a swine of gaderens , till christ say , goe ; and when he permits satan to molest job , he commands him in save his life . vse . comfort to the godly , who are never so committed or permitted to sathan or danger , but that the lord watcheth over their life and salvation , yea , their very haires , &c. goe on therefore chearfully in the lords worke , while thou hast a day . tell herod that fox ( saith christ ) i must worke to day and to morrow . verse 72. then the second time the cocke crew . ] that the cocke crew againe , was an ordinary and natural thing ; but at this time ordained for a speciall end . first , to put him in minde of his promise . 2. to reprove him of his sinne ; for as the dumbe asse reproved the foolishnesse of the prophet , so the cocke here reproves the foolishnesse of peter . 3. to beare witnesse to the words of christ , which peter will not , till now , believe to be true . 4. to accuse peter to his owne conscience , he should have cryed and crowed aloud and lifted up his voyce , to have awaked others out of their sinne , but he needs the voyce of a cocke to helpe him out of his sin . secondly , he is admonished by this voyce , that the silly cock kept his watch , according to the word of his creator ; but peter hath not kept his watch with his lord , but fearefully fallen in his station . doctr. note , if peter will not heare the voyce of his lord , and be taught by his master , he shall heare the voyce of the cocke , and be taught by him . god puts his creatures to a threefold use . 1. to serve man serving his lord , the best of them not too good ; the angels fellow servants . 2. to punish man rebelling against his lord ; for they all take their lords part , are his hoasts , his armies , as against pharaoh . 3. to teach man many lessons , which otherwise he is loth to learne ; as when balaam will not heare the voyce of god , god opens the mouth of the asse , and she speakes , numb . 22. 28. so when peter will not heare the voyce of his lord , his lord opens the mouth of the cocke , and he speakes . if the stiffe necked jewes will not heare the voyce of the prophets , the very oxe and asse shall be called in to teach them to know their owner and feeder , isay 1. 3. quest. but have the creatures more power to teach then god himself , or why doth the lord thus use them ? answ. god is the chiefe teacher , what minister or instruments soever he useth , he teacheth principaliter & authoritative ; but all creatures teach ministerially , and all their voyce is subordinate to the voyce of god ; as this cocke was to christ. and therefore god speakes not to us by creatures , as if they had more power and perswasion to effect what he cannot ; but hereby to shame the dulnesse and obstinacy of men , whose sinne hath made them inferiour to the very creatures , over whom the lord gave them lordship and soveraignty . now balaams asse is wiser then his wilfull master ; and man who was made lord and ruler of the creatures , is now become of lesse understanding then they , yea , must be brought into order by them whom he should order . vse 1. to heare the voyce of the creatures waking us , calling us , inviting us to repentance . their voyce in generall and in speciall ; not one of them , but all in their kinde reprove mans rebellion ; they stand in their kinde and station , man doth not . the cocke crowes and keepes his watches according to the law of his creation ; so doe they all further then mans sin hath disordered them ; when as great a disciple as peter sleepes and snorts , and cannot watch one houre with his lord ; not one of them but all of them by their example , teach us to grow weary of our present servitude of sinne , and wait for promised deliverance , rom. 8. 21. shall we be more senselesse then insensible creatures ? all of them call for our obedience ; our ready attendance to performe the lords hestes and commandements . the sunne rejoyceth to runne h●s course . if he speake to the fire , water , to the frogs , to grashoppers , to winder , they obey his word . oh how should his word binde the reasonable creature , to whom it was delivered ? in speciall ; heare the voyce of the dove , learne simplicity ; of the serpent learne wisdome ; of the emmet learne providence ; of the fowles and lillies learne contentment and confidence ; of the storke , crane and swallow to know our season . vse 2. but much more heare the voyce of the creator . peter should first have heard the voyce of his lord , and then the cocke might have spared his voyce . and know , if thou wilt not heare gods voyce accusing thee , as peter would not , thou shalt heare the voyce of one cocke or another ; one creature or other accusing and condemning thee . if cain will not hear the lord accusing him , and take up his lamentation , he shall hear the blood of his brother ; a fearfull voyce of blood accuse him . if covetous persons and usurers will not heare the voyce of gods word accuse them , they shall heare the voyce of the rust , and their gold and silver , yea , the stone in the wall and timber in the roofe shall cry against them . if saul will not heare the voyce of the lord , the voyce of the sheepe and lowing of the oxen shall proclame his rebellion . if gods voyce cannot prevaile against thy sin , the cry of thy sin shall come up in the eares of the lord , and prevaile even against thy too late cries for mercy . then peter remembred the words 1. the time , then. 2. the meanes . 3. the manner , wept . now we come to peters conversion ; wherein is . 1. agnitio peccati ; the knowledge of his sinne , by two meanes 1. cocke crew . 2. christ looking back , luk. 22. 62. 2. the manner of his repentance : 1. went out . 2. wept bitterly . time , then. note 1. peter now begins to waken and come to himselfe . there is a time when god will awake the elect out of sinne , who suffers none of his to sleepe in death . psal. 37. 24. though he fall , he shall not be cast off ; for god puts under his hand . 2 cor. 4. 9. we are cast downe , but we perish not ; god is faithfull to give with every temptation an issue . hence we read of the saints that have layne a great while , as if they had bin quite cast off , as david , josephs brethren , solomon , manasses ; but in gods time remembred and called to mercy , as lazarus lay foure dayes in the grave , but was at length raised ; the same in this first resurrection . reas. god loveth with an everlasting love , and leaveth not very long , not to their losse but good . vse 1. farre ( we say ) he goes that never turnes ; the godly never goe so farre ; though peter went so farre , yet repented ; the prodigal sonne went into a farre countrey , but at last came to himselfe , and so to his father . 2. hence take no warrant to venture ; a river that seemes shallow at brinke , may ducke him that will wade along , and many adventurers are never fetcht out ; thinke with thy selfe it is no small power nor mercy to bring a sinner backe out of the depth of any sinne ; it was a wonder that ever jonas was brought safe to land out of such a deepe , presuming to run from god. this doctrine is for penitent not presumptuous sinners . vse 3. thou that hast taken a time to sinne , examine whether thou hast found a time of repentance ; for if thou belong to god , thou hast or must ; and let it be a motive to hasten our repentance , lest delaying too long , thou be forced out of anguish of soule to say with that desparing papist , i have sinned with peter , but not repented with peter : a signe of a reprobate , not to finde repentance , as esau , judas . 4. how to understand that and such places , 2 tim. 2. 12. if we denie him , he will deny us , except himselfe graciously looke upon us , to give us repentance and recover us . note secondly , peter hath no sooner sinned , but he returns and repents . the fittest time of repentance is presently upon the sin , without delay . david 2 sam. 24 , 10. had no sooner numbred the people , but his heart smote him . luke 17. 8. zacheus presently made restitution , so soon as he knew his sin . motive 1. consider the exhortation , heb. 3. 7. to day if ye will heare his voyce : hast thou a lease of thy life till to morrow , that refusest to repent to day ? the day may come on thee as a snare , luke 21. 2. sinne gets strength by continuance ; thou art unfitted to morrow , grace weaker , corruption more rooted ; the nayle is hard driven in ; conscience more corrupted by custome of sinne ; now wrath treasured , rom. 2 5. heart more hardned through deceitfulnesse of sinne , heb. 3. 13. 3. nature teacheth in other things to take the fittest season ; to sowe in seed-time , to make hay while sun shines , to trade while fayre lasts , to take the winde and tyde , which stayes for no man. let grace teach thee to know thy season , thy day of visitation ; looke on christ mourning over jerusalem , that knowes not the season of her own mourning . 4. late repentance is seldome true repentance ; we never read of any that repented at last but one , that we should not presume ; and yet one , that none should despaire . august . for god giving now a call , and putting forth his voyce , if thou wilt not heare , god may be not onely dumbe , never to call thee hereafter , but deafe , never to heare thee call , prov. 1. 28. and it i● just , that thou who wilt not be at gods command , to repent now , shalt finde that repentance shall be out of thy command hereafter . the like of forced repentance , of such as be sicke or distressed , pretend a repentance , pray , promise , cry , vow , and what not ? but not rising out of love , but forced feare , their feare is slavish and base , and so is their repentance ; and so they grow worse in time . the divell returnes with seven worse spirits ; and running away from god againe , god is gone farther then ever . secondly the meanes of peters repentance was , the knowledge of his sinne , wrought by two means 1. without him , 1. crowing of the cocke . 2. looking backe of christ. 2. within , 1. remembring . 2. weighing the words of christ. note 1. the cocke crowes the second time , and by this crowing peter is wakened . quest. why had this second crowing effect , and not the first ? it was as loud . ans. 1. so now unto us , that god will call men when he pleaseth . 2. that he tyeth not himselfe to such meanes as he tyeth us unto . 3. that we should looke beyond the meanes for the successe and blessing of them . 4. to note how farre a degree of sinne peter was now entred into , who had wonderfully grieved the spirit , and hardned his owne heart so far , as the former admonition was lost upon him . we read of few of the children of god , but they have bin moved and wakened by the first crowing of the cocke , as good david by the admonition of nathan ; so hezekiah , &c. but to peter the cocke must crow againe , according to christs prediction . vse 1. comfort to painefull ministers , who are the lords cocks , cry out and crow against the sins of men , labour to awaken sinners , proclaime to them their sinnes and danger , but they heare not , remember as little as peter ; no good is done . what comfort have they , but that the cocke may crow the second time and be heard at one time or other ? the lord may let them see their labour not lost ; god hath his set times to bring things to passe . the time of sauls conversion was when he was most furious ; and this time we wait and pray for , to men as furiously bent against gods word and gods ministers , as saul against the church . vse 2. to shew us where the fault is , that the word so little profiteth among many ; the fault was not in the cocke at first that peter remembred not himselfe , but in himselfe ; so when little good is done , the fault is not in the preacher or in the word , but in the hardnesse of thy heart . was the the fault in moses and aaron , that pharaoh let not the people go ? was not the fault in that herod would not let go herodias ? vse 3. in use of meanes still to depend on gods blessing , that he would open the ear , and accompany his word with his blessed spirit ; for the hearing eare is from him , job . 33. 14. god speakes once or twice , and one sees it not , till he open the eares of men which were sealed , ver . 10. god hath spoken not once , but a thousand times amongst you ; but a number of tuffe corruptions in the heart are like ear-wax which stops that the voyce cannot enter in . this is the cause that many are like the fish in the sea who lives in salt water ▪ but without all taste of saltnesse . a setled ministry is like the salt of the earth under which many live without any seasoning , because they neglect the higher teaching , even the spirit of truth that must lead them into all truth , john. 16. 2. externall meanes to bring peter to acknowledgement of his sin ; christs looking backe upon him , non oculo exteriore , sed oculo clementiae . by this looking backe of christ we must not conceive a bar turning of his face or eye upon peter , nor an extraordinary looke or countenance ; for christ also set his eyes upon judas when he came to apprehend him , and on pilate sitting ready to sentence him , and on the jewes stoning him , who were never the better by christs looking upon them ; but with his looke he adjoyned a gracious and secret efficacy of his blessed spirit . the very lookes of christ was a most real and effectual sermon to peters heart ; the tongue of christ was now otherwise employed in defence of his innocency and putting of the malitious accusations of the wicked jewes ; but the eyes of christ silently speake unto peter after this manner ; oh peter dost thou thus persist in denyall of me thy lord ? where is thy faith , thy fidelity , thy love , thy great promises of not forsaking me ? have i made thee of a poore fisher , a chiefe follower of me to this end ? is it not enough that thy eyes see me despised and refused among mine enemyes , but thou must also deny and refuse me ? oh peter , these vex my body , but thou my mind ; thy unkindenesse is greater to me then theirs , and thus the lord might take up the complaint , psal. 142. 4. i looked on my right hand , and behold there was none that would know me , all refuge failed me , and none cared for my soule ; he looked for no great helpe on his left hand among his enemyes ; for even his dearest friends and disciples on his right hand failed him , and knew him not . note 1. christ hath an eye of grace and favour for his people in all sad cases . i have surely seen the affliction of my people in egypt , exod. 3. 7. the eyes of the lord run to and fro throughout the whole earth , to shew himselfe strong in the behalfe of them whose heart is perfect towards him , 2 chron. 16. 9. the eyes of the lord are upon the righteous , and his eares are open unto their cry , psal 34. 15. reas 1. his heart is upon them continually , and then no wonder if he have a loving eye toward them ; because , where the heart loves , the eye lookes , and is loth to be taken off ; as it was said of the temple , 1 king. 9. 3. mine eyes and my heart shall be there perpetually . 2. is there not a cause ? peters case in the text tels us , that even a good soule needeth christs looking to it , that so it may recover out of every fall , and stand in termes of favour with god ; all meanes else without a gracious aspect from heaven will never keep us tyte in the course of true piety . 3. when all is well with the soule in respect of grace and gracious conformity to the will of god , yet there needs a good looke from christ in respect of sound comfort , which is the light and life of the soule . the loving kindnesse of god is better then life ; and if he hide his face a little , the good soule is soone troubled , psal. 30. 7. vse 1. which may marvelously chear and refresh the spirit of gods people in all sad cases , that go over them from time to time , and not onely in afflictions or persecutions for righteousnesse sake , but in all their foyles and fals into sin , wherewith their righteous soules are much troubled , and sometimes ready to sinke into despaire ; yet remember for your comfort , that the high and lofty one , who inhabits eternity , lookes also unto him that is poore , and of a contrite spirit , to revive the heart of the contrite ones ; and when such doe most put away comfort , as too good for them , he will restore comforts to the mourners . vse 2. if christ have an eye to thee in all thy sad cases , doe thou ever remember to keepe thine eye open unto him , yea , both thine eyes . first , an eye of faith , to wait for the gracious issue he will please to give out of all thy trials : stand still , and see the salvation of the lord ; say with the church in their proverbial speech , in the mount the lord will see and be seene . what if the visi●n stay beyond thy time in hastinesse prefixed for deliverance ? yet in due time it will speake , and not lye . still therefore make use of thy faith , which is the evidence of things not seene , and the foundation of things hoped for . secondly , the eye of obedience ; still keepe close to him in dutie , whether he deliver or no ; still have respect to all his commandements ; remember how the promise runs , to keep thee in thy wayes , and in these ways be sure he will take his time , and the best time , to grant deliverance , or any mercy thou wantest . he is a god of judgement , and waites to be gracious to his people , and blessed are they that in his owne way waite for him , isa. 30. 18. vse 3. lastly , if god have ever an eye of love to his people , then wo be to his and their enemies ; his eye of jealousie is set against them , to root out and destroy , as the egyptians marching against israel , exod. 14. 24. the lord looked on their host , and troubled them ; so in psal. 11. 6. 7. vpon the wicked he shall raine snares , fire and brimstone , and an horrible tempest , this shall be the portion of their cup ; why ? for the righteous lord loveth rightousnesse , his countenance doth behold the upright ; it is time therfore for such to humble themselvs before god and his people , and take the counsell which pilates wife gave him ; have thou nothing to doe against that just man. note 2. peter was now at a very low water , both in respect of sin and danger , not knowing well which way to turne himselfe , and now his lord lookes backe upon him , so to turne the streame againe . the lord many times lets his people be brought into a very low estate , and then turnes their captivity for them . zachariah 3. 2. the state of godly men , is to be as brands pluckt out of the fire , miserably smeared , scorched , and in that burnt , but pluckt out . reas. 1. to try our faith and obedience ; as in isaac , who must not be delivered till the knife be at his throat . when jonas was wrapt in waters in the bottme of the sea , then came deliverance . 2. to see our inability to help our selves , therefore our lord would not hold peter from sinking , nor help him till he cryed master , save , i perish . 3. to set forth his mighty power which sets in when all meanes faile ; lazarus must not be raised till the fourth day , when it is impossible to the power of nature , nor christ himselfe till the case was hopelesse after the third day , and disciples faith somewhat quailed . 4. sore crosses drive to god , and make us seeke him diligently , hos. 5. 15. upon which search he will be found . manasses out of fetters would never seeke the lord ; that is the lords season to be found of him . david will cry out of deepes , and moses at the red sea , when there is no way of escape , cryes to the lord , and the lord cuts out a way . 5. it is gods ordinary dealing with sinners when they come to extremity , ●ecoms either to conversion , as peter . confusion , as judas . vse 1. comfort to the saints in their great troubles , seeing the lord departs not for ever , but departs for a season , that he might returne for ever ; nay his comforts are the nearest , when affliction is at the height ; as in the body , the disease come to the height , is most raging , most hopelesse ; but presently there is a change and recovery , but not before the disease have beene desperate ; so here . josephs brethren were in great extremity , and knew not what way to turne themselves , and even when joseph must needs discover himselfe unto them after he had long dissembled his affections . so the lord seemes not to know us , when we are knowne well enough , and hides his affections , when they yearne within him toward us , psal. 9. 9. he is a present refuge in time of affliction ; he steps in to abrahams comfort not till the third day , not till isaac was bound on the wood , and the deadly stroake a fetching ; he steps in for peter not till the night before he was sl●ine , act. 12. vse 2. not to be too hasty to limit the lord for time or manner of deliverance , whose helpe comes never too late , 2 king. 5. 11. naaman would be cured by his owne devised meanes ; i thought he would in the place have called on the lord and touched and healed the leprosie ; and john 11. 32. mary would have had christ there before her brother was dead , as if now he had beene come too late . but in these and such like examples we are taught to shut up our own eyes and leave all to him who knowes times and seasons and meanes of our good . vse . 3. nothing can keepe god from his elect , nor them from him ; peter here was not onely in an exceeding strait of affliction , but led away in temptation , and swallowed up in the quicke sands of a number of hainous sins ; yet being the lords , the lord lookes on him , and fetches him out . the belly of the whale could not keep jonas from god , nor god from jonas , but he must deliver him againe . the hellish behemoth may seeme to swallow up peter , or any other of gods children , but he must deliver him again . in peters example , act. 12. we see the strongest prison , watch , chaines , cannot keepe the lord from him , nor here a stronger prison and chaine of sin cannot still bind him , but the lords very look looseth him . david rescues the sheep out of the mouth of the lyon and bear ; the true david rescues his out of the divels jawes and mawes ; death itselfe cannot keepe the elect from god , nor him from them , but at the second resurrection , the grave , the sea , the fire , water , and all elements shal give up their dead to christ ; and even not sin which is the death of the soul , nor the grave of sin which is continuance , and rotting in it , shall still hold the elect ; but this first resurrection of grace shall deliver them up to christ , and give up their dead unto the life of grace , &c. which doctrine must not encourage to sin , but stir up to repentance and the life of god , that thou mayest have some good testimony thereby of thy election . the inward meanes of peters repentance 1. remembred , 2. weighed the words of christ. note 1. a strong forgetfulnesse in peter , who had forgotten the words of his master , so nearly concerning him , spoken a very few houres before , yea almost the last words of his loving master unto him , yet he forgets them quite , as not spoken . because the corruption of our memoryes in things that are good , as unable to retaine good things as a five to hold water ; and who can deny this to have beene the beginning of all the sinne and misery we are wrapped in , that adam suffered to slip out of his memory the words which god himselfe had spoken a little before ? and the cause why peter here was foiled that his memory was corr●pted in all the acts of it ? the memory sanctified hath four actions . 1. to commit and place in the mind needfull things . 2. to retaine them , as in a store-house . 3. to recall them , on occasion . 4. to apply them to our owne needfull uses . peter now doth none of all these , and so fals foully . vse 1. see in our selves the same corruption , and such forgetfulnesse , as we have lost what peter speaks to us [ as peter ] often before the preacher have done speaking . quest. what is the cause ? answ. 1. want of estimation ; old men remember things they care for , psal. 119. 129. thy testimonyes are wonderfull , therefore doth my soule keep them . 2. want of affection , psal. 119. 16. i will delight in thy statutes , and i will not forget thy word . 3. earthlinesse ; for things heavenly and earthly cannot be minded together ; the same eye cannot looke upward . downeward . 2. see how many errors we are given up unto by reason of this corruption , which , did we remember the severall lessons we heard , we durst not , we would not venture upon . vse 3. the remedy of helping our memoryes . 1. often hearing a continuall monitor . 2. meditation holds things as our owne . 3. godly conference , a whe●stone of grace . 4. prayer gets the spirit , whose office it is to bring things to our memory . use these conscionably , as seeing in peter , how a corrupt memory corrupts the whole man ; heare the word carelesly as peter his lord , no marvell if thou run as far as peter , who had never returned , had not the lord looked upon him . and as into sin , so into smart and punishment , deut. 18. 19. joyned with judg. 3. 7 , 8. when peter remembred his lords words . then when the sin was done , and he in so fearful manner denyed his lord , but not before ; so men forget the word of christ while they purpose and practise their sin ; but after the sin committed , it shall come one time or other into their remembrance . let peter deny and dissemble a while , let him lye and swear , forswear and curse , let him forget himselfe and the words of his lord , yet a little while and he shall remember himselfe . reas. 1. the word shall take hold on thee one time or other , zach. 1. 6. david in the pride of his heart sends out to number the people , never thinks of gods word against it , till joab had done , and so soone as ever it was done , his heart smote him , and he confessed his folly . 2. god crosses the conceits and conclusions of sinners applauding themselves in sinne ; oh i shall have peace , feare nothing ; he sayes to his soule , rest , thou hast enough for many years ; god crosses it , thou foole , this night shall it be required . vse . sinne thou as merrily as thou canst , as securely against the word , a day of remembrance comes , when thou thinkest them forgot they shall be brought to minde . because god is patient and holds his peace , the evill heart thinkes him like himselfe ; but a time comes to set thy sins in order before thee , psal. 50. 21. o consider this ye that forget god. let his silence and long dayes breake off thy sinne , and lead thee to repentance , and not fill up the measure of it . consider 1. gods silence cannot make him forget any thing he hath to doe . 2. he is the same that ever he was , and his memory is not so short as thine ; thy sin is written with a pen of iron in thy forehead . 3. what madnesse to thinke all is well that begins well , and never respect the end , but run along to deny thy heart no pleasure ? a wise man cannot thinke a present misery better then a future mercy . 4. sin is sweet as ratsbane in going down ; but he that forgets the danger and followes his pallate to please it , shall be shortly put in remembrance to his cost ; or like that poyson ▪ that makes men dye laughing . 5. sin is ever in the way and never rests ; but the order of god brings it , first , before his goodnesse and patience ; secondly , before the law and sentence . thirdly , before execution and judgement . all which shew it is an high point of wisdome , to remember the latter end of sin , which is bitternesse . vse 2. to teach us to remember our selves and wayes in season , and so order our wayes , as that we goe not on to the perfecting of sin . quest. how ? answ. david set the lord ever in his sight , and so fell not , psal. 16. 8. abraham walked with god , henoch , and other holy men . quest. how may i doe it ? answ. 1. if before the action thou consultest with god and his word . 2. if in the action thou remembrest the lord , whose service it is , or ought to be . 3. if after the action thou presentest it before the lord , if good , seeking approbation ; if evill , seeking a cover and pardon . secondly , the weighing the words of his master . the voyce of the cocke not onely puts him in minde of his masters words , but moves him to bethinke himselfe better , as one that by wofull experience begins to finde all true that his master had said . peter had heard his master telling him of his weaknesse and frailty ; but he weighed not that word ; he thinkes himselfe strong enough for all that ; he had heard his masters word telling him that he should shamefully and suddenly , even that night , deny him thrice ; but he weighes not that word , he scornes to be thought so wicked . but now weighing the words of his master , he findes himselfe in a wofull case , now he feeles the verity of his masters prediction , the vanity of his owne presumption ; now he rates himselfe that he heard not the first cocke , that he might have prevented the fearfull fals he had taken ; now the second crowing hath put him in minde of the whole matter . doctrine . not the hearing of the word , but the weighing of it makes it a powerfull meanes to helpe us out of sinne . a man may hear the word a thousand times , as peter heard the words of his master many times repeated ; but without weighing and considering it , shall never either prevent , or repent of any sin . adam heard the word of god well enough , but not well weighing it , was taken by the first temptation . reas. 1. as meat never so good received into the stomack , if it be not retained and digested into wholesome nourishment , is so far from profiting , as it is very hurtfull ; so the word never so powerfull , coming into the minde , if it be not considered and weighed , goes as it comes , leaves no fruit of instruction or consolation ; but ordinarily more hardens and tends to condemnation . 2. not the hearing of the word makes it powerfull on the conscience , but the weighing it ; for let a man heare all the sermons in the world , if he weigh not the word of god in the author of it , in the truth , in the eternity , in the necessity of obedience unto it , he shall easily loosen himselfe from obedience , further then himselfe listeth . but this consideration makes the word weighty in it selfe , and upon the consideration that god whose word it is , will ever make it good on the godly in mercy , on the wicked in justice and judgement . 3. is it onely weighing of the word that makes sinne weighty and burdensome ? many remember their sins but weigh them not , and so carry them lighter then a feather ; others remember them , and weigh them in false weights , or in a false manner , or lay a false finger on the scale ; our owne judgement and corrupt affections are as false weights , or we favour our selves , or we would not have our sins so heavy , so great , so damnable , though we be sinners as other men be . but if we weigh them in the ballance of the law , we shall find them weighty , and exceed the mountaines of the earth , or in the curse of the law , we shall find them so heavy as they weigh us downe to hell. or in the doctrine of the gospell , the least of our sins so heavy , that it weighs christ out of heaven or else the sinner for ever . 1. resolve with david , psal. 112. 15. i will meditate on thy precepts and consider thy wayes ; he knew it is not hearing or knowing that discernes betweene truth and falshood , but weighing and discerning in the ballance of sound judgement . why doth the vsurer hold his sinnes , or the drunkard , or the sabbath breaker ? &c. not because they know not what is good , what is evil , or because he is not taught , but he weighs not , nor considers the word of god ; he weighs the word in his false weights , and not his false wayes by the weights of the word , ballance of the sanctuary ; they weigh not the sinne in the sentence of the law nor by the bitter end , but present profit or pleasure . so , why doe men generally boulster themselves in all their sinnes , and embolden themselves against god and their duty , but because they weigh not the word ? they have promises , and god is mercifull , and christ dyed for sinners , &c. but weigh not to whom the promises belong , which are childrens bread . as john said to one , what hast thou to doe with prayer , or with the promises ? god will not be mercifull to an obstinate sinner ; they weigh what god is , and they weigh not themselves , what themselves are ; god is a god of mercy , but no● all of mercy ; christ is a lamb for meeknesse , but weigh it that he is a lyon also , and will tear in pieces all impenitent persons . vse 2. to comfort ministers who see their doctrine slightly regarded for the present ; many they have to heare , almost none consider , but see in peter , that an happy use may be made in time of things , which at first were heard carelesly ; so the disciples heard christ often speake of his passion , of his resurrection , and other articles of religion ; but heedlesly for the time , neither remembred nor weighed , but after made more use of them ; sometimes carelesse hearers are brough● into as great streights as peter here , and then they have time and occasion to weigh things better , and rate themselves for their unprofitable hearing . he went forth . by going forth is meant an utter forsaking of the place and company where he was ; he went forth before , after the first temptation , but not far enough , as now . he went out . ] the first thing in the manner of peters repentance . quest. wherefore went peter forth ? answ. 1. in respect of the place ; the hall and porch were no places of safety or tranquillity , but full of danger and feare and tumult , and not fit place for consideration . 2. in respect of the company ; he sees the longer he stayes among wicked men , the more sinnes he heapes up against the lord , and against his owne conscience , and therefore he sees it high time to be gone . 3. in respect of the businesse in hand ; he is to bewaile his sin , to weepe bitterly for his offence ; but the hall and porch are no fit places to weep in . 2. he truly sorrows that he doth it sine teste secret teares flowing from the inward affection of his heart , frees his repentance from hypocrisie , in that it is not done in respect of men , but onely in the sight of god and his angels . 3. peter is to get out of himselfe , which he will not do till he get out from so ungodly a rout , as he is now among . doctr. the man that would avoyd evill , or set himselfe about any good , must avoyd evill company , 119. 115. away from me ye wicked , for i will keep the commandement of my god ; he saw it was a very hard thing among wicked men to retaine any good purposes or practises . reas. 1. bad company are great provokers to evill , great strengthners in evil ; a little bad counsel spreads , and is soone allowed . if pilate once speake of christs death , it shall be quickly harkened too ; if the pharise●s once suggest to deliver barrabas , all the noyse will be , not him , but barrabas ; a little leaven leavens the whole lump . how three traytors in corahs camp presently prevailes with two hundred and fifty captaines , men of renown , appeares in story ; how one evill man may kindle an unquenchable fire in a towne , so evident as one plague soare may taynt a whole city or kingdome ; one achan enough to plague a whole congregation ; how much more when a company of evill persons are knit together ? 2. as they are great drawers to evill , so they are strong resisters of good ; the darkenesse in them must needes fight against the light ; what they can , they will hinder , what they cannot hinder , they can scorne . peter here durst not acknowledge him a man , whom among disciples ; acknowledged the son of god. 3. our owne inclination to evill makes it more dangerous ; a little pitch will sticke to his fingers that toucheth it ; israel in shittim will commit whoredome with the daughters of moab , numb . 25. 1. joseph will sweare a little by the life of pharaoh in the court of pharaoh ; peter denyes among denyers , and we are commonly as our company which we chuse . vse 1. to avoyd evill company ; thrust not into such company when we need not , nor stay longer then needs must in such fellowship ; for , 1. he that will cleave to god , must sever from gods enemies ; the same grace that binds us to god , loseth us from the wicked ; solitarinesse is better then bad company . 2. what comfort can a sheep have among a herd of swine , which wallow and tumble in foule lusts ? or a silly dove among a company of ravens ? how can a good heart but grieve in their society whose sports and pleasures are in such things as onely grieve the spirit of god ? how can a christian solace himselfe among such as care for none but brutish delights , in eating , drinking , sporting , gaming , attended with swearing , rayling , drunkennesse and idlenesse ? but to speake of god , or of religion , to discourse of sobriety , temperance , watchfulnesse and prayer , is to be unseasonable as snow in harvest ; can a good heart be glad among them who can never be merry till god and all thoughts of him be shut out of doores ? what comfort can a man have among a company of dead men , who as ghosts are moved by the divell ? no spirit of grace , no breath , or life of grace , but in whom the divell rules effectually ; and the like comfort can the childe of god have among wicked men , dead in sin , and enemies to the life of god , ruled at the pleasure of satan . what safety among evill men , whether we respect themselves or their practises ? for themselves they are so poysonfull , so infectious , as we can hardly participate with them in good things , and not be defiled ; as with some persons we dare scarce eate or drinke wholesome meat or drinke of the same cup , because of some poysonful and infectious disease ; we would not take a sweet flower from some hand ; so here . for their practices how just is it if we joyne our selves in their sins , that we should not be disjoyned in their judgements ? as they that stood with corah were all swallowed up together . 4. this hath beene the practise of the godly , psal. 26 ▪ 4. i have not haunted with the wicked ; for they know , blessednesse is promised to such as neither walke , stand nor sit with them , psal. 1. 1. he that sees the mischiefe that hath befallen him by such company , will shake them off . he that hath beene drawne to scorne godlinesse , to reforme godlinesse must abhor such company . he that hath beene taught to sweare , lye , be drunke ; to reforme , must avoyd such company . vse 2. if we fall among , or be cast into such company , take some directions how to carry our selves , which our apostle here omitted . 1. enter not into their company , fashion not to them , separate in fashion and affection as lot among sodomites , goe not to them , but let them come to thee ; peter went to them , and so fell by them . prov. 1 10. if sinners entice , consent not . 2. consider , who thou art ; peter should have remembred himselfe to be a disciple , by grace separated from this gracelesse company ; so thinke with thy selfe ; i am distinguished and severed from the world by grace of adoption , and a son of god ; oh what an honour to peter , or for thee to shew thy selfe a son of god in the midst of a naughty generation ? 3. look upon ungodly examples , to detest them , to grieve at the dishonour of god , to grieve at the wickednesse of man made to the image of god ; how did good lot vex himselfe at the uncleane conversation of sodome ? 2 pet. 2. 8. what a paine was it to david to see the transgressors ? psal. 119. and make this use of it , to blesse god that thou art not so far given up , whose nature is as vile as theirs . 4. see them , to stop them if it be possible ; if there be hope of doing good , admonish them , 1 thes. 5. 14. warne them that are unruly , warne them of the wrath of god coming on them that do such things ; win them , and pray for them and their amendment . 5. if there be no hope to win them , yet by thy godly carriage convince them , checke them , confute , shut their mouthes . let thy light shine in despite of their darkenesse , to glorifie thy father ; and at least let them see thy watch and godly care to preserve thy selfe from their contagion . 6. if thou hast beene a little tainted and drawn aside by them ; go forth quickly like peter , and bewaile thy sin ; to which sorrow of peter now we come . and peter wept bitterly . peter , as he had chosen a fit place , so he expressed his repentance by an excellent token and signe of it , which is abundance of tears , both salt and dry . quest. whether is weeping alwayes true repentance for sin ? ans. no ; for then esau and judas had beene truly penitent ; but where is true sorrow , it will often wring out teares ▪ which are not repentance it selfe , but an effect of true repentance . quest. whether are teares necessarily required in sorrow for sin ? ans. in true sorrow of sin must be allwayes a deep displeasure with himselfe , sighs and groanes of a broken and bleeding heart for the displeasure of god , which is a supernatural motion of the heart . but as for that bodily and sensible motion of the heart , which produceth tears and crying , it is always cōmendable where it is , but not always simply necessary ; for sundry things may hinder teares , and yet true sorrow be with dry cheeks ; as , reas. 1. abundance of griefe may stop teares ; as a man may weepe for his friend , and cannot at the death of his owne son. 2. sometimes the constitution of the body will afford none , when the consolation of the heart desires to ease it selfe by them . 3. sometimes the spirit of god supplyes joy and comfort in the midst of their heavinesse which abates the sensible smart , although it abates not the displeasure of our wils against sin , but enlargeth it . 4. teares proceed from many causes outward , as excessive joy , excessive sorrow , anger , compassion ; and in a word , both from fained repentance , and unfained , as we may not count them among the infallible signes of true repentance and sorrow for sin . finis . notes, typically marginal, from the original text notes for div a64251-e180 instruunt patriarchae , tam erran●es , quam docentes . parts of this history . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum animadvertisset . bez. many offended in christ , and how . 1 coa . 1. 23. 1 cor. 1. 〈◊〉 . james 5. mat. 5. rom. 12. ephes. 5. 16. holy profession offends at this day . acts 24. 14. comfort to godly preachers and professors . mat. 7. 29. offend none justly . a trial of true religiousnesse . scope . divine conclusions differ from humane . luke 2. 34. mat. 7. 14. 1 cor. 1. 26. christ according to his many benefits hath many names . christ why called a shepherd . zech. 13. 17. how christ is gods fellow . by whom he was smitten . comfort in christ our sheepherd . be patient in all smitings . mourn for sin which caused christ to be smitten . sudy to be thankfull to jesus christ. not all hated of god who are smitten by him . the liker to god , the more smitten . jer. 18. 18. comfort because gods hand is in it . church called a sheepfold , why . christians why called sheep . 1 pet. 5 ▪ 8. note thy weake disposition even after grace received . imitate sheep and wherein . 1 cor. 2. 2. of the scattering of the people . luk. 24. 11. esay 63. 3. no marvell if unsound fall quite away . let none trust trust his own heart . 2 king. 8. 13. arme against shaking trials . mat. 26. 41. thinke not much to be left alone in a good cause . john 16. 32. make muc● of the 〈◊〉 season of grace and peace . gospell upon sad news soon yeelds comfo●t why christ would meet them in galilee . wonderfull gentlenesse of christ. gal. 6. 1. he never quite leaves his . desertions neither totall nor finall . psal. 30. 5. 1 cor. 10. 13. 1 iohn 5. 4. comfort thy self with the assured end of every tryall . christ prevents his with loving kindenesse . christ an everlasting guide to his . see hence our happine●●e . peters rashnesse in five particulars noact of faith in a promise . prov. 28. 1● note , and watch pride of heart . fear of humility and of infidelity . holy fear to be ever cherished . paraphrase . christs divinity , he knows s●crets that are to come . 2 king. 5. 26. christs humanity , he reprocheth not peter for denials foretold . grounds of it . in like cases do as ch●ist did . we never know our selves aright till christ teach us . suddenly we are apt to fall from very good resolutions . hos. 6. 4. prouder then others falworse then others . motives to humble walking with god. cumulation of sin in peter . four here observed . godly apt to fall into the same sin . and why 〈◊〉 comfort to troubled spirits . repetition of sin makes sin the stronger . we are apt to over-ween the good that is in us . jam. 1. 17. sin is of an infectious nature . parts . why god prevented not this fall of peter . many other sins no●ed in peter more then in other disciples . peters sin in ●oing into the hall. john 18. to avoyd sin avoyd occasions . to avoyd occasions keepe close to the word . suffer not for christ till called . phil. 1. 29. nature no sufficient in divine matters . how we are to shew love to a friend . good men quickly the worse for bad company . and why . abhor sinfull society . psal. 16. 3. psal. 120. a sinful indifferency , to run into all company . james 3. 10. gen. 6. 2. joyne to godly company . peter had one end , god another . warming the body sometime chilleth the soule . when by a warme fire , take heed of temptation . occasion of peters sin by the priests maide . when a man tempts god , a tempter soon meets him . favors of wicked deare bought . an ill case to be beholden to wicked men . weak tempeters can foyle stout men . judg. 9. 54. mans pride easily overthrowne . jam. 4. 6. acts 12. accusation enough if thou belong to christ. and why ? esay 5. 10. wonder not if so it fall out now a dayes . esay 58. 1. a presumptuous spirit is usually a ●imerous spirit . and why ? take heed of carnall confidence , which will faile at last . phil. 1. 29. how to know true courage . 2 cor. 12. 10. take heed to thy standing . rom. 11. 20. satan either allures to sin , or deales with terror . foulnesse of peters sin . carnall courage will faile sooner or later . take heed to thy spirit . true zeale what . john 2. 17. peters sin of an hainous nature . hard to confesse christ in danger . and why ? study to confesse christ in danger . necessity of it . how we may doe this . not good to goe far into wicked houses . and why ? get out of the hall , yea and out of the porch too . hard to leave ill company . never enter among such . or having entred return and never return back . luke 9. 62. wicked in the night devise mischiefe . and why ? study thou in the night to do good . psal. 132. 3. induration a fearful consequent of sin . and why ? culpa claudit oculos , greg. beware of a sleepy conscience . worst still in the wicked . like master , like servant . why a good master hath good servants why a bad master hath bad servants . 1 king. 12. 14. 1 chr. 19. 3. 2 chr. 12. 1● all should mind the reforming of their familyes let the master be first good himself . josh. 24. 15. hester 4. 16. mat. 7. 5. or be humbled , if not . servants should looke to their ●ule , not bad example . eph. 6. 1. ephes. 6. 12. inst●uctions to women . prov. 31. 26. and men● luke 10. 42. what speech women should use . heart hardned no means do a man good . true cause of not profiting by preaching . rom. 1. 16. hos. 13. 9. hard heart a great plague of god. eph. 4. 19. foolish sinne●s thinke to keep all secret . deut. 33. 38. 1 pet. 4. 4. job . 31. 36. how christ witnesseth against the world . mat. 5. 20. conscience once crackt , a man adventures ●arther . and why ? keep sin out or drive it out quickly . good men too apt to helpe themselves by bad meanes . and why ? in straights seek to god for enlargement . gen. 22. one sinbrings in another . conditions of an oath . brethren swear not at all , jam. 5. 12. zach. 5. 4. especiall to swear falsly . why peters great sin is thus blazed forth . in little time much evill may break out of a good heart . lessons in this respect . mat. 26. 41. psal. 119. ● . as security encreaseth temptation encreaseth . all take part against a godly man. and why ? wonder not such partaking . godly should unite for good luke 16. 8. heb. 10. 24. be of one minde in good things . mat. 18. 20. rom. 15. 1. 2. poor reasons hold cu●rant against godly men . and why ? receive not accusations of such easily . mat. 18. 7. our speech should manifest us christians . and why ? means so to frame our language . mat. 12. 36. one fall , and fall apace . and why ? wisedome to stay beginnings of sin . mat. 26. 41. psal. 111. 10. particular means avayling thereto . 1 sam. 2. 25. last temptation commonly the worst . and why ? resist first temptations . wisedome to stay beginnings of sin . mat. 26. 41. psal. 111. 10. particular means avayling thereto . 1 sam. 2. 25. last temptation commonly the worst . and why ? resist first temptations . resist small temptations . feare not to be too precise . bad causes are thrust on by bad meanes . beware of base tricks to help thy selfe . little credit to be given to swearers and cursers . temptations limited to gods people voice of creatures a teaching voice . why god sets them to teaching man. heare their voyce , and learne duty . mat. 10. 16. prov. 6. 6. luk. 12. 27. jer. 8. 7. much more the voyce of the creator . jam. 5. 34. hab. 2. 11. elect have a time to repent spira . repent of sin presently . meanes of peters repentanc 1. externall . a second crow sometime necessary . pray for the spirit to goe with the word . christs looke what it imports . vbi amor , ibi oculus . psal. 63. 3. esa. 57. 15. looke to christ , as he to thee . god sometime lets his be brought very low , before deliverance . and why ? to comfort saints in great troubles . limit not the holy one of israel . nothing can separate from and his love . in main matters we are very forgetfull . offices of memory sanctified . how to helpe our memory . sin will come to remembrance sooner or later . and why ? luk. 12. 19 , 20 reproofe to them that will needs forget their sins . terror to this kind o● sinners remember s●n timly ; & how ? due weighing of the word , helpes out of sinne . ponder the word heard or read . why peter went forth . threefold businesse he had now to doe . eph. 2. 2. directions how to carry our selves in such company . of repentance it selfe see the tract . teares no certain signes of true repentance . whether required necessarily to true repentance . charis kai eirēnē, or, a pacifick discourse of gods grace and decrees in a letter of full accordance / written to the reverend and most learned dr. robert sanderson by henry hammond ... ; to which are annexed the extracts of three letters concerning gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of london. hammond, henry, 1605-1660. 1660 approx. 340 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a45400 wing h519 estc r35983 15585262 ocm 15585262 103954 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. a45400) transcribed from: (early english books online ; image set 103954) images scanned from microfilm: (early english books, 1641-1700 ; 1150:2) charis kai eirēnē, or, a pacifick discourse of gods grace and decrees in a letter of full accordance / written to the reverend and most learned dr. robert sanderson by henry hammond ... ; to which are annexed the extracts of three letters concerning gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of london. hammond, henry, 1605-1660. [8], 160, 7 p. printed for r. royston ..., london : 1660. first three words of title in greek characters. reproduction of original in the union theological seminary library, new york. includes bibliographical references. 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 grace (theology) providence and government of god. 2005-12 tcp assigned for keying and markup 2006-01 apex covantage keyed and coded from proquest page images 2006-03 judith siefring sampled and proofread 2006-03 judith siefring text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a pacifick discourse of gods grace and decrees : in a letter , of full accordance written to the reverend , and most learned , dr. robert sanderson . by henry hammond . d. d. to which are annexed the extracts of three letters concerning gods prescience reconciled with liberty and contingency . together with two sermons preached before these evil times , the one to the clergy , the other to the citizens of london . london . printed for r. royston , at the angel in ivy-lane , 1660. to all our brethren of the church of england . § . 1. in relation to the controversies concerning gods grace and decrees , nothing was ever superior , in my thoughts , to the feare that the great interests of religion , christian practise , and particularly that of charity , might be obstructed by them . § . 2. it hath long been the complaint of pious and learned men , ( of the justice whereof , if formerly we had , we cannot now reasonably retain any doubt , ) that the crude and unwary treating of these , and ( from thence derived , ) an hasty premature perswasion of their being in christ , ( assisted by a beliefe of irrespective decrees , and grace irresistible , and no possibility of interrupting their justified estate , ) was apt to contribute to the presumtions , and securities , and finall impenitences of some men , who having most loudly renounced the power , choose yet not to quit the forme of godliness . § . 3. and for the heares , and uncharitable distempers , which the managing of these controversies particularly have been guilty of , we need not look abroad among the dominicans and jesuites , jansenists and molinists , for proofes . our own region hath not of a long time failed of evidences . the old weapon of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , crying down for carnall men and herericks , pelagians and semipelagians , papists , socinians , and what not ? ( even rifling the poets hell to fetch out titles for their adversaryes , ) hath never been more nimbly taken up , and vigorously handled , then in these dayes . § . 4. and as if fewell to dissentions were still wanting , it hath been the endeavour of some to suggest this jealousy , and clancularly to infuse it into the minds of men , that they which oppose unconditionate decrees , &c. ( and pretend to think they effectually serve the ends of christianity thereby , ) have entertained such vehement dislikes , and aversations to all that scheme of doctrines , that they retain no charity to the maintainers of them , though they be in other things as constant , obedient sonns of the church of england , as any ; and when opportunity shall assist their designe , will take care rigorously to fence their communion from them , and whatever the accord be in other doctrines , ( wherein our church is eminently concerned against the common adversaries , ) will proceed finally to exterminate and exclude them . § . 5. the consequences of this perswasion , once imbibed , be it never so causelesse and unprovoked , how noxious and inauspicious they may prove to all that are on either side concerned in them , what leven of bitter zele and animosityes it may cause to ferment in the minds of some , what blasts and improsperityes it may bring on the endeavours of others ; and , betwixt both , what detriment to the true and solid ends , whether of religion , or reformation , ( the squaring of our lives according to that other , more sublime , patterne in the mount , mat. v. the inhaunsed , transcendent , indispensable lawes of purity and peaceableness , ) i shall not here need to set forth , every man's sagacity serving him competently to make this discovery . § . 6. yet was it not a rationall hope , that the bare disclaiming and renouncing so great a guilt , would be admitted to the purgation of those , against whom it had been suggested and believed . it therefore seemed to me more seasonable to tender an ocular demonstration of the contrary , by bringing my lamb , or turtle , ( my offering to the temple of peace , ) and really exemplifying the charity and accordance , that may readily be attained between dissenters , when minds prepared with meekness , and love of the truth , wheresoever they meet with it , can take courage to deny themselves , and so to deposit prejudices , and instead of names and shadowes , to give themselves up to the entire guidance of that light which shines in scripture . § . 7. in order to this end , it seemed not improper , to offer at this time to publick view the present sentiments of the judicious dr. sanderson , the regius professor of the university of oxford , ( and the rather , because some manuscript tables of his former thoughts , and some passages from his sermons , long since preached , and now republished , have been made use of , to gain authority to those doctrines which he is now far from owning , ) and briefely and perspicuously to annex unto , and compare with them , those amicable and pacifick reflexions , which may hope to gain the unanimous consent of all true sons of our venerable mother , the church of england , whose chiefe aime it hath alwayes been to discountenance divisions and fractions , and occasions and fomenters of those , especially singular doctrines and novell articles of faith , and in a catholick harmonious charity , to plant primitive belief , and zele of good workes , and so instead of the empty forme , the full power of godlinesse . § . 8. what is so largely added on that one head of prescience , had some appearance of necessity , to repell a shaft borrowed of late from the socinian's quiver , who having resolved it impossible for god himself to for esee future contingents , have given disputers their choice , whether they like best , bluntly to deny god's prescience , and so , at his cost , maintain their own liberty , or more piously to maintain prescience , and then give it the same force of evacuating all liberty and contingency , which predetermination of all events was justly accused to draw after it ; the mistake very dangerous on either side , and the temtation equally fitted for both , if it were not timely obviated . § . 9. that these ensuing discourses may be effectually successfull to the designed end , of advancing the threefold interest of truth , and peace , and uniforme christian obedience , that it may supplant the vineger by the oyle , the nitre by the balsome , and procure , by consent of litigants , a solemne supersedeas , if not conclusion to debates , ( an aversion to these heathen agones , which afford nothing , but to the combatant blowes , and leaves to the conquerour , ) above all , that it may provide us , by this truce , a greater vacancy for the continued exercises of reall piety , and engage us to make diligent use of it , ( to adde , as to our faith vertue , ( or courage , ) so to our godlinesse brotherly-kindnesse , and to that the yet higher ascent and accomplishment of charity , ) that it may compact us all into that union that most succesfully contributes to our growth , and so possess us of that qualification , to which immarcessible joyes are awarded by our righteous judge , shall be continually the prayer , as in the following sheetes it hath been the sincere single endeavour , of festo omnium sanctorum . your-fellow labourer h. hammond . a letter of full accordance , written to d. robert sanderson , concerning gods grace and decrees . dear sir , § . 1. having had a sight of the letter which you sent m. — about the antiremonstrant controversies dated mar. 26. and observing one of the reasons , which you render of your having avoided to appear on that theme , [ a loathness to engage in a quarrell whereof you should never hope to see an end ] i thought my self in some degree qualified to answer this reason of yours , and thereby to do acceptable service to many , who do not think fit that any considerations , which have not real and weighty truth in them , should obstruct that which may be so much to the common good , i mean , your writing and declaring your mind on any profitable subject . § . 2. that which qualifies me more then some others , to evacuate the force of this one reason of yours , and makes me willing to attempt it , though not to appear in opposition to any other passage , that ever you have written , is the true friendship that hath passed between us , and the sweet conversation that for sometime we enjoyed , without any allay or unequableness , sharp word , or unkind , or jealous thought . the remembrance whereof assures me unquestionably , that you and i may engage in this question , as far as either of us shall think profitable , without any the least beginning of a quarrel , and then that will competently be removed from such , as of which you cannot hope to see an end . § . 3. and before i go any farther , i appeal to your own judgement , whether herein i do not at least speak probably , and then whether it were not a misprision , which you are in all reason to deposite , to apprehend such insuperable difficulties or impossibilities at a distance , which when they are prudently approached , and examined , so presently vanish before you . if this one reflection do not convince you , it remains , that the speculation be brought to practice , and exemplified to your senses . § 4. you set out with a mention of some positions , wherein , you say , divines , though of contrary judgements , do yet all agree . and then it is not credible that you and i should be so singular , as to differ in them endlesly ; of this number you propose five , 1. that the will of man is free in all his actions . 2. that very many things in the world happen contingently . 3. that god from all eternity foreseeth all , even the most free and contingent events . 4. that whatsoever god foreseeth shall infallibly come to pass . 5 , that sinners are converted by the effectual working of gods grace . of each of these you say we have from scripture , reason and experience , as good and ful assurance , as can be desired for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or truth of them , that they are so . ] and i who fully subscribe to the undoubted truth of each of the propositions , and do it also upon the very same three grounds ( of scripture , reason , and experience ) which you mention , need not the intercession of our friendship to render it impossible to give you any the least trouble of so much as explaining your sence in any of these . § . 5. next , when you resolve , that all the difficulty is about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( referring that to no more then three heads ) 1. how to reconcile the certain futurition of what god foreseeth , with the liberty of the rational creature , and the contingency of casual effects , as they proceed from inferiour causes . 2. in what manner or measure the effectual grace of god cooperateth and concurreth with the free will of man , in the conversion of a sinner . 3. how to cut so even a thread , as to take the whole of what we do amiss to our selves , and leave the whole glory of what we do well to his grace . ] you are again as secure as any amulet can make you , that this resolution of abbreviating the controversies , and confining them to these few heads , shall never engage you in the least degree of debate : and then i shall challenge you to feign , how it can remain possible , without contradicting ones self ( which still is not quarrelling with you ) to engage you in any uneasie contention , unless it be on one of these three heads , , and when i have by promise obliged my self , which now i do , not to raise any dispute , or attempt to ensnare or intangle you in any of these three , you have then nothing to retract but your fears , to which if i tell you , you cannot adhere , discerning a sure and near period to that which you apprehended endless , this is all the victory i shall project , or be capable of in this matter . § . 6. of the first of these three difficulties , the reconciling the certain futurition of what god foresees , with the liberty of the rational creature , and the contingency and casual effects , it falls out , that you have in your shorter letter , dated ap. 8. given that account , which evidenceth it to be , in your opinion , no invincible difficulty , your words are these , [ that gods praescience layeth no necessity at all upon any event , but that yet all events , as they are foreseen of god , so shall they certainly and infallibly come to pass , in such sort as they are foreseen , else the knowledge of god should be fallible , which certainty of the event may in some sort be called necessity , to wit , consequentis or ex hypothesi , according as all the most contingent things are necessary , when they actually exist , which is a necessity infinitely distant from that which praedetermination importeth . ] this i take to be so clear an explication of that difficulty , and so solid a determining of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manner of reconciling praescience with contingency , that as i fully consent to it in every part of your period , so i doubt not but the last part alone hath made it as intelligible to any ordinary understanding , as whole books of philosophers have attempted to do . § . 7. for gods praescience from all eternity being but the seeing every thing that ever exists , as it is , contingents , as contingents , necessary , as necessary , can neither work any change in the object , by thus seeing it , ( convert a contingent into a necessary ) nor it self be deceived in what it sees , which it must be , if any thing in process of time should be otherwise , then from all eternity god saw it to be . § . 8. i was lately advised with by a divine , to me unknown , but one that seems to be a man of good learning , about the distinction frequently made in this matter , betwixt inevitably and infallibly , and my answer and replyes to his severall objections , ( because i would demonstrate the perfect accordance betwixt you and me in this , which , within this year or two is put into a very grave attire , and revered as a great difficulty ) i will give you at large by way of appendage at the end of this letter , having by hap a copy retained by me , and though it cost you some minutes to survey them , yet i know your patience of all such exercises so well , that i doubt not of your willingness to be thus detained by me , which yet here you shall not , loco non suo . § . 9. then for the second , in what manner and measure the effectuall grace of god cooperateth , or concurreth with the free will of man in his conversion ] you seem to me to have given a punctuall account of each part of that also , in the said second letter , in these words , that god worketh not by his grace irresistibly , but yet so effectually on those whom he hath ex beneplacito appointed to salvation , in ordering the means , occasions and opportunities with such congruity to that end , as that de facto it is not finally resisted ] here it is evident your resolution comes home to each terme in the difficulty ; for if effectuall grace worke not irresistibly , then we see in what manner it cooperates with the free will of man , viz. so as it still remains possible for him to resist it . and if the effectualness of his working consist in ordering the means , occasions , and opportunities with such congruity , &c. then as that stateth the measure of the cooperation ( the onely second part of the difficulty ) and doth it expresly in bishop overals way , so this supposeth grace sufficient to conversion and salvation to be given to those , who are not converted , and saved , quite contrary to the three grand praetensions of doctor twisse , the supralapsarians , and sublapsarians , and whether it be true or no , is presently freed from all the odious consequences charged on the several schemes of the antiremonstrants , and so may safely be granted , or not opposed by them , who yet want evidence of scripture to establish it , and so this is not likely to bring any uneasie engagement upon you . § . 10. and then as there remains no more difficulties , but the third , so , if you mark it , the grounds are already laid , whereby that is unquestionably resolved , for having granted that god gives sufficient grace , and yet , when he cooperates most effectually , he doth it not irresistibly , this is the very thred you seek to cut by , so as to devolve the whole blame of all our miscarriages on our selves , and the entire glory and praise of all our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good performances , or good successes on his grace . were any of us so left or past by , as to be denyed sufficient grace , and yet destined to perish , meerly through want of necessaries ; the whole blame could not rationally fall on our selves , it could not be said of christs yoke , that it were * easie , or his † commandment not far from us , the fault that was found with the mosaical oeconomy , heb. viii . 8. and which made another ( the evangelical ) necessary , would still lye against this , viz. that men were not enabled to perform what was required , and yet the non-performance eternally revenged on many of them . but sufficient grace being tendred by god , and by no default , but their own , proving ineffectuall , the entire blame falls unavoidably on those , who do not thus open to him that knocks , so receive , as to make use of it , but resist , or grieve , or quench what was so mercifully designed , and might have been improved by the humble and diligent receivers unto their greatest advantages . § . 11. on the other side , if our nature being universally corrupted by adam's fall , all possibility of rising out of that grave of sin be the effect and benefit of the grace , as that is of the death of christ , if it be god that worketh in us both to will and to do , of his good pleasure , the first by his preventing , the second by his assisting grace , and both those bottom'd meerly in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good pleasure , nothing in us any way meriting the first act , or purpose of giving grace , any farther then our wants and miseries rendered us the proper objects of his compassions and reliefs ; and the subsequent aids in like manner challengeable , onely from his promise , and the purport of the parable of the talents , of giving to him that hath , rewarding the use of the lower , with the gift of an higher degree of grace , then still is this , the attributing nothing to our selves , but demerits , and provocations , and giving the whole glory to god. § . 12. having gone thus far without any considerable disagreement , about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how to reconcile these three seeming repugnancies , wherein you apprehended the greatest difficulty to lye , and being hereby , as by so many postulata accorded between us , competently provided and furnished of a standard , and umpire , ( in case any light difference should arise ) what objection can s. pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. xi . 33. ( belonging expresly to another matter , the cutting off the obdurate , and gathering all perswasible believing jews and gentiles , and no way applicable to this ) interpose , why we should not proceed together to the consideration of the doctrine of decrees , as it hath been variously debated by others , and by you perspicuously recapitulated in the process of your papers ? § . 13. to this therefore i presume of your good leave that we now proceed , and whereas you have prudently chosen to begin with an history of your own thoughts on this subject , which you have laid down with great particularity , i shall set out with a bare transcript of that , which will need no comment of mine , to render it usefull to the reader , in discovering to him the true and sole originall of the thriving ( for some time ) of those doctrines among us , and how so many of our church came to be seasoned with them , and in giving him a but necessary caution for the laying the grounds of the study of divinity in the writings of the antient church , rather then in our modern systemes and institutions . your words are these , § . 14. when i began to set my self to the study of divinity as my proper business , ( which was after i had the degree of master of arts , being then newly xxi . years of age ) the first thing i thought fit for me to do , was to consider well of the articles of the church of england , which i had formerly read over twice , or thrice , and whereunto i had subscribed . and because i had then met with some puritanicall pamphlets written against the liturgie , and ceremonies ; although most of the arguments therein were such as needed no great skill to give satisfactory answers unto , yet for my fuller satisfaction ( the questions being de rebus agendis , and so the more suitable to my proper inclination ) i read over with great diligence and no less delight that excellent piece of learned hooker's ecclesiasticall politie . and i have great cause to bless god for it that so i did , not onely for that it much both cleared and setled my judgement for ever after in very many weighty points ( as of scandall , christian liberty , obligation of laws , obedience , &c. ) but that it also proved ( by his good providence ) a good preparative to me ( that i say not , antidote ) for the reading of calvin's institutions with more caution then perhaps ( otherwise ) i should have done . for that book was commended to me , as it was generally to all young scholars in those times , as the best and perfectest systeme of divinity , and fittest to be laid as a ground work in the study of that profession . and indeed being so prepared as is said , my expectation was not at all deceived , in the reading of those institutions . i found , so far as i was then able to judge , the method exact , the expressions clear , the style grave , equall and unaffected : his doctrine for the most part conform to s. augustines , in a word , the whole worke very elaborate , and usefull to the churches of god in a good measure ; and might have been ( i verily believe ) much more usefull , if the honour of his name had not given so much reputation to his very errours . i must acknowledge my self to have reaped great benefit by the reading thereof . but as for the questions of election , reprobation , effectuall grace , perseverance , &c. i took as little notice of the two first , as of any other thing contained in the book ; both because i was alwayes affraid to pry much into those secrets , and because i could not certainly inform my self from his own writings , whether he were a supralapsarian ( as most speak him , and he seemeth often to incline much that way ) or a sublapsarian , as sundry passages in the book seem to import . but giving my self mostly still to the study of moral divinity , ( and taking most other things upon trust , as they were in a manner generally taught both in the schools and pulpits in both vniversities ) i did for many years together acquiesce without troubling my self any farther about them , in the more commonly received opinions concerning both these two , and the other points depending thereupon . yet in the sublapsarian way ever , which seemed to me of the two , the more moderate , rationally and agreeable to the goodness , and justice of god : for the rigid supralapsarian doctrine could never find any entertainment in my thoughts from first to last . but mdcxxv . a parliament being called , wherein i was chosen one of the clerks of the convocation for the diocesse of lincoln , during the continuance of that parliament ( which was about four moneths , as i remember ) there was some expectation that those arminian points ( the onely questions almost in agitation at that time ) should have been debated by the clergy , in that convocation . which occasioned me ( as it did sundry others ) being then at some leasure , to endeavour by study and conference to inform my self , as throughly and exactly in the state of those controversies , as i could have opportunity , and as my wit would serve me for it . in order whereunto , i made it my first business to take a survey of the severall different opinions concerning the ordering of gods decrees , as to the salvation or damnation of men ; not as they are supposed to be really in mente divina ( for all his decrees are eternall and therefore coeternall , and so no priority or posteriority among them : ) but quoad nostrum intelligendi modum , because we cannot conceive or speak of the things of god , but in a way suitable to our own finite condition , and understanding : even as god himself hath been pleased to reveal himself to us in the holy scriptures by the like suitable condescensions and accommodations . which opinions , the better to represent their differences to the eye , uno quasi intuitu , for their more easie conveying to the understanding by that means , and the avoiding of confusion and tedious discoursings , i reduced into five schemes or tables , much after the manner as i had used to draw pedigrees ( a thing which i think you know i have very much fancied , as to me of all others the most delightfull recreation ) of which schemes , some speciall friends , to whom i shewed them , desired copies : who , as it seemeth , valuing them more then i did ( for divers men have copies of them , as i hear , but i do not know that i have any such my self ) communicated them farther , and so they are come into many hands . those are they which doctor reynolds , in his epistle prefixed to master barlees correptory correction , had taken notice of . having all these schemes before my eyes at once , so as i might with ease compare them one with another , and having considered of the conveniences and inconveniences of each , as well as i could , i soon discerned a necessity of quitting the sublapsarian way of which i had a better liking before , as well as the supralapsarian , which i could never fancy . ] § . 15. thus far your history , which , i verily believe to have perfect truth in every step of it , without any disguise or varnish , and so i pass from it without any farther reflections . § . 16. next then follows your distincter view of the severall wayes , which have been embraced by those of the antiremonstrant perswasion , and the motives on which you were forced to dissent and depart from each of them , and to this i am obliged to attend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the wayes being especially three , the method of greatest advantage will be to begin with a transient view of those , each of which you with great reason reject , and to set doctor twisses first ( though it came last into the world and adorn'd it self with the spoiles of the other two ) because that sets the object of election higher , then the other do , homo creabilis , man considered before he is created . his design and scheme you have perspicuously drawn , thus , [ that god making his own glory the only end of all other his decrees , all these decrees of creating man , of permitting sin , of sending christ , of preaching the gospel , of electing some , of reprobating others , and the rest , make up one entire coordinate medium , conducing to that one end , and so the whole subordinate to it , but not any one part , or joynt thereof subordinate to any other of the same . ] against this , your objection i profess to be very convincing , taken from his own beloved axiome , so oft repeated by him , ( and borrowed from him , and built upon by others ) that whatsoever is first in the intention , is last in the execution . for as it is most evident , that of these his supposed coordinate decrees some are after others in execution ( the fall after the creation , the coming of christ after both , and so of the rest ) so if he will stand to his principle , he must , as you say , grant , that those that were thus after any other in the execution , were in gods intention before them , which will necessarily bring in a subordination among them , and so quite overthrow this ( as you call it ) new crochet of coordination . § . 17. your other causes of dislike to his way are equally rational , 1. the falsness of that his logick maxime , which he builds so much upon , which yet hath no certain truth , or other then casuall , but when it is applyed to final causes , and the means used for the attaining any end . 2. the prodigiousness of his other doctrine , that there are more degrees of bonity in damnato quam annihilato , ( because the bonitas entis ) and so that it is better for the creature to be in eternall misery , then simply not to be ; when christ expresly pronounceth the contrary of wicked men , that it had been better for them never to have been born , to have a milstone about the neck , and to be cast into the sea , ( a figure to represent annihilation ) then to be involved in those dangers that attend their sins . 3. his resolving gods election of a man to life eternall to be * no act of his mercy , and likewise his † reprobating and ordaining to damnation to be no act of his justice , but of his pleasure . ] a few such propositions as these are competent to blast and defame any cause , which requires such aids , stands in need of such supporters , and therefore you will be confident i concurr with you in rejection of that , though i think neither of us likely to undertake the travel of refuting of his whole work . § . 18. next then for the supralapsarians , with whom the object of the decree is homo conditus , man created , not yet fallen , and the sublapsarians , with whom it is man fall'n , or the corrupt mass , your rejections and reasons thereof are twined together , and are especially two , which you justly call very weighty , and so i suppose they will be deem'd by any man , that shall consider the force of them , without prejudice , i shall therefore set them down from your letter in your own words . § . 19. the first reason is , because though it might perhaps be defensible , as to the justice of god , in regard of his absolute power over his own creature , yet it seems very hardly reconcileable with the goodness of god , and his exceeding great love to mankind , as they are plentifully and passionately set forth in his holy word , to decree the eternall damnation of the greater part of mankind , for that sin , and for that sin onely which was utterly and naturally impossible for him to avoid , for the decree of reprobation according to the sublapsarian doctrine , being nothing else but a meer preterition or non-election of some persons whom god left , as he found them , involved in the guilt of the first adams transgression , without any actuall personall sin of their own , when he withdrew some others , as guilty as they , without any respect to christ the second adam , it must needs follow that the persons so left are destin'd to eternall misery , for no other cause , but this onely , that adam some thousand years since did eat the forbidden fruit , and they being yet unborn could not help it . § . 20. the other reason was , because the scripture not onely saith expresly , that god hath chosen us in christ before the foundation of the world , eph. 1. 4 , 5. and consequently the decree of sending christ must be praecedaneous to that of election , but also doth every where , and upon all occasions hold forth the death of christ , as intended by god for the benefit of mankind , in the utmost extent , [ the world , the whole world , mankind , every man , &c. ] and not for the benefit of some few onely , the rest by an antecedent peremptory decree excluded . to which it would be consequent , that according to the tenure of ( the more moderate of these ) the sublapsarians doctrine , jesus christ the judge at the last day , when he should proceed to pronounce sentence upon the damned , should bespeak them to this effect , ite maledicti , voluit enim pater meus pro beneplacito , ut adam peccato suo vos perderet , noluit ut ego sanguine meo vos redimerem , go ye cursed , for my father of his meer pleasure will'd that adam by his sin should destroy you , will'd not that i by my blood should redeem you , the very thought whereof ( you say ) your soul so much abhorr'd , that you were forced to forsake that opinion of the sublapsarians , ( having , as you profess , never phansied the superlapsarians ) and conclude it unsafe to place the decree of election before that of sending christ . § . 21. these two reasons of changing your judgement , are , i confess , so worthy of a considering man , who makes gods revealed will his cynosure , and doth not first espouse doctrines of men , and then catch at some few obscure places of scripture , to countenance them , nor makes his retreat to the abyss of gods unfathomable counsels , as the reason of ( that which is its contradictory ) his attempting to fathome and define them , that i doubt not but the tendering of them to all dispassionate seekers of truth , that have not so me interests to serve by adhering peremptorily and obstinately to their prepossessions , will be of the same force to disabuse and extort from them the same confessions , which they have from you , causing them fairly to deposite these two schemes , and either not to desine at all , or to seek out other solider methods , and more catholick grounds of defining ; and if the wise heathen were in the right virtus est vitium fugere , & sapientia prima stultitia caruisse — this will be some degree of proficiency , which they that shall with unspeakable joy have transcribed from you , will also have temptation to accuse your fears , or waryness , that they received not this lesson sooner from you , especially when they are told , what here you express , that these have been your thoughts , ever since the year 1625. i. e. 34. years since , which is an age or generation in the scripture-use of the word . § . 22. that none may be any longer deprived of this means of their conviction , or permitted to think or teach securely and confidently , and as in accord with you , what you profess your soul thus long to have abhorred the very thought of , i desire you will at length communicate your thoughts your self , or else allow this letter of mine to be your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do it for you , under some testimony of your full approbation of this your sence . § . 23. but all this , thus far advanced , is but the rejection of the severall erroneous wayes , and onely the negative part of your thoughts , which yet , by the way let me tell you , is fully sufficient both to the peace of churches , and of particular souls ; if the erroneous wayes be rejected , from whence all the misapprehensions of god , and ill consequences thereof flow , the church is competently secured from tares , and then what need express articles , and positive definitions come in to her rescue ? § . 24. this i suppose the reason both of our churches moderation in framing the article of predestination , and of our late kings declaration , in silencing the debate of the questions . for if by these methods the church could but have prevailed to have the definitions of the several pretenders forgotten , all men contenting themselves , as our article prescribes , with the promises of god , as they are declared in scripture , ( which sure are vniversal and conditionate , not absolute and particular ) the turmoil and heat , and impertinence of disputes had been prevented , which now goes for an engagement in gods cause , the bare fervour and zeal in which is taken in commutation for much other piety , by many the most eager contenders . the doctrines being deemed doctrines of god , are counted evidences of sanctified men , and affix the censure of carnality on opposers , and from hence come bitter envyings , railings , and at the least evil surmisings , and these are most contrary to the outward peace of a church or nation . § . 25. and for particular mens souls , if the rigid doctrines be found apt to cool all those mens love of god , who have not the confidence to believe themselves of the number of the few chosen vessels , and to beget security and presumption in others , who have conquered those difficulties , and resolved that they are of that number , and to obstruct industry and vigorous endeavours , and fear of falling , and so to have malignant influences on practise , yet seeing it is the believing the antiremonstrant schemes ( one or other of them ) to be the truth of god , which lyes under these ill consequences , the bare laying them aside , leaves every man indispensably under the force of christs commands to disciples , terrours to the unreformed , and conditional ( most expresly conditional ) promises to all ; and those being substantially backed with the firm belief of all the articles of the creed , particularly of the judgement to come , are by the grace of god abundantly sufficient to secure evangelical obedience , the true foundation of peace to every christian soul , and therefore i say , est aliquid prodire tenus , your negative part , if there were no more behind , will be of soveraign use to all that have been seduced into any liking of those errours , which are by a man of your moderation and judgement , in despight of contrary prepossessions , on reasons so convincing and perspicuous , rejected . § . 26. but in the space of thirty four years , though you have permitted your genius to lead you to other studies ( which if your rejections be granted , i shall willingly confess to be more universally profitable , then any minuter searches into the decrees ) those of moral or practical divinity , yet it seems you have not liv'd such an obstinate recluse from the disputes and transactions of men , but that occasions you have met with to excite your faculties , to wade a little farther into the positive part of these doctrines : and indeed it is hard to conceive how a man can have spent so many hours , as the survey of doctor twisses vindiciae gratiae , were it never so slight and desultory , must have cost you , without some other reflections , besides those of bare aversation to his hypotheses . § . 27. to these you at length proceed , proposing them with difference , owning some of them , as your present thoughts , and opinion , whilst in others you profess to be purely sceptick , and to propose them onely as conjectures , that seem to you in the mean time not improbable , untill you meet with some other more satisfactory . and in making this difference i fully accord with you , discerning that undeniable evidence of grounds in the former , which is not so readily discoverable in the latter . i shall therefore follow your direction herein , and rank these severally , setting down those which you own as your opinion first , and afterward , with that note of difference , proceed to your conjectures . § . 28. concerning the decrees of election and reprobation , your present opinion is contained in these three propositions ( prefaced with two more , which are but the disavowing the three wayes of massa nondum condita , condita ante lapsum , & corrupta . ) § . 29. i. that man being made upright , and so left in manu consilii sui ( god permitting him to act according to that freedome of will wherewith as a reasonable creature he had endowed him ) did by his own voluntary disobedience , through the cunning of satan , tempting him thereunto , fall away from god , cast himself into a state of sin and misery , under the bondage of satan , without any power , possibility , or so much as desire to recover himself out of that wretched condition ; all which god did decree not to hinder , as purposing to make use thereof , as a fit occasion for the greater manifestation of his power , wisdome , goodness , mercy , justice , &c. of this my opinion is , that it is , in every branch of it , so undeniably founded in the express affirmations of holy writ , that there can be no doubt of it to any christian . § . 30. ii. that man being thus falln , god out of his infinite compassion to his creature , made after his own image ( and that satan might not finally triumph in so rich a conquest , if the whole mass of mankind should perish ) decreed to send his onely begotten son jesus christ into the world , to undertake the great work of our redemption , and to satisfie his justice for sin , that so notwithstanding the same , the whole mass of mankind lost by the fall of the first adam , might be restored to a capability of salvation , through the mercy of god , and the merits of jesus christ , the second adam . in this , compared with what you before said , and afterwards add , i discern your full agreement to the words of our church-catechism , as those are exactly consonant to the manifold testimonies of sacred writ , that christ dyed for , and thereby redeemed all mankind ; your words being not ( to my apprehension ) capable of any of those evasions , that others are willing to reserve themselves in this business , as of his dying sufficiently , but not intentionally for all , for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is superseded by your words of gods sending christ &c. that so mankind &c. ] which must needs import his unfeigned intention , that mankind should be restored to a reall capability of salvation , which is not with truth affirmable , if any one individuall of that whole kind be absolutely passed by , or left , or excluded from his part in this restauration , and capability of salvation , which yet we must resolve many millions to be , if that which is perfectly necessary to the recovery of those which were so totally lost , as your former proposition truly supposed , be not really and effectively made up to them by christ . and as in this full latitude i am obliged to understand you , so i wish not any more pregnant words to expresse it , then those which you have chosen . § . 31. iii. that man having by his fall rendred himself uncapable of receiving any benefit from the covenant made with him in his first creation , god was graciously pleased to enter into a new covenant with mankind , founded in his son jesus christ , consisting of evangelical but conditional promises , of granting remission of sins , and everlasting life , upon the condition of faith in christ , repentance from dead works , and new obedience : and gave commandment that the said covenant by the preaching of the gospel should be published throughout the world . this , you say , you conceive to be that which the arminians call the generall decree of predestination , but is rejected by the calvinists , ] and that all these decrees are ( according to our weak manner of understanding the way of gods counsells , salva coexistentiâ & praesentialitate rerum omnium in mente divinâ ab aeterno ) antecedent to the decrees of election and reprobation . ] to this also i fully assent , both as to the truth , and fulness of the expression in every part , especially in that of gods entring with mankind ( without any restraint ) the new covenant , founded in christ : of the conditionateness of the promises of that new evangelical covenant : of repentance and new obedience , together with faith in christ , making up that compleat condition : of the antecedency of this covenant in christ ( and the command of publishing it throughout the world ) to the decrees of election and reprobation : which seems to me to be expresly set down from christs words mar. xvi . 15 , 16. and he said unto them , go ye into all the world , and preach the gospel to every creature , he that believeth and is baptized , shall be saved , he that believeth not , shal be damned . ] which evidently founds those two decrees in the precedaneous preaching , and mens receiving or rejecting of the gospel . § . 32. and when the gospels are all so express in setting down that command of christ to his apostles of preaching the gospel to all the world , to the whole creation , i. e , the whole gentile , as well as jewish world , ( and the travels of the apostles witness their obedience to it ) and when the command of christ is equivalent with a decree , and his giving of that in time an evidence of its being by him predestin'd from all eternity , it is very strange that this should be denyed or questioned by the calvinists , or the arminians rejected by them , when in effect they do but repeat christs own words , who if he gave command to publish the gospel to all , then must the publishing of the gospel be matter of a general decree , there being no other so sure a way of discerning what was ab aeterno predestined by god in his secret counsel , as the scriptures telling us what was by the father , or christ in time actually commanded . § . 33. thus far and no farther reach those which you own to be your present opinions , and pronounce of them , that you are so far convinced from the phrases and expressions frequent in scripture , that you cannot but own them as such , and then let me tell you , it were very happy that all men would agree in these , and yet more happy , it instead of more curious enquiries , they would sit down , and betake themselves uniformly and vigorously to that task , which the●e data bind indispensably upon them , and which is of that weight , that it may well imploy the remainder of their lives to perform it to purpose , i mean the work of evangelical obedience , the condition of the new covenant , without which the capability of pardon and salvation , which was purchased for mankind in general and for every man , shall never be actuated to any . § . 34. beyond these therefore what you add , you acknowledge to be but conjectures , which though to you they seem not improbable , yet you profess to maintain your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or scepticisme in them . and if in any of these i should , on the same terms of conjecture , or seeming probability , differ from you , this still were fully to accord with you in the general , viz. the suspension of belief , and proceeding no farther then conjectures in these things . what the issue will be , shall now be speedily experimented , by proceeding to a view of them , remembring still that you propose them but as conjectures . § . 35. the first is , that the object of the decrees of election and reprobation , as they are set forth in the scripture , seemeth to you to be man preached unto , those being elected to eternal life , who receive christ , as he is offer'd to them in the gospel , viz. as their lord and saviour , and those reprobated , who do not so receive him . ] herein i not onely perfectly agree with you , but more then so , i do think it an unquestionable truth , which carries it's evidence along with it , and so will be acknowledged by any that observes the limitation by you affixt to the subject of the proposition , the object of the decrees [ as they are set forth in the scripture ] for he that shall but consider , that the holy scripture is a donative afforded us by god , and designed for our eternal advantages , not to enable us to judge of others , but our selves , not to discover all the unsearchable recesses of his closet , or secret counsels ( abs condita domino deo nostro ) but to reveal to men those truths , which themselves are concern'd in , would make no difficulty to conclude , that the scripture speaks onely of those , to whom it speaks , and as the apostle saith , 1 cor. v. 12. what hath he to do to judge them that are without ? leaving them wholly to gods judgement , so doth the scripture declare gods dealing onely with those , to whom the scripture comes , to whom some way or other ( whether by writing or preaching it matters not ) the gospel of christ is revealed . § . 36. this as it appears by innumerable evidences in the scripture , so it is put beyond all dispute by that even now recited text , at christs farewell , mar. xvi . his commission to his apostles , and declaration of the fixed determin'd consequences of it , an express transcript of gods eternal destinations or decrees in that matter , go into all the world , and preach the gospel to every creature , he that believeth and is baptized shall be saved , and he that believeth not shall be damned ] in which words what can be the meaning of [ shall be saved , and shall be damned ] but this , that god hath decreed salvation and damnation to such ? those therefore are the object of those divine decrees , who are the subject of that proposition , and those are evidently men preached to , of which some believe , and are baptized , and those have their parts in the first decree , that of election to salvation , some reject the gospel , and believe not , and those fall under the second branch , that of rejection to damnation . § . 37. against the evidence of this , no opposition can be made , and to this it is undeniably consequent , that all the decrees whereof scripture treateth , are conditionate , receiving christ as the gospel offers him , as lord , and saviour , the former as well as the latter being the condition of scripture-election , and the rejecting or not receiving him thus , the condition of the scripture-reprobation . § . 38. as for any other which can be phansied distant from this ( and so all absolute election or inconditionate reprobation ) it must needs be resolved to be the meer invention and fabrick of mens brains , without the duct of gods spirit in scripture , which if at least it hold not a strict analogy with that which the scripture hath thus revealed to us , will never be excused from great temerity , and the sin of dogmatizing , the rifling gods secrets , and setting up our own imaginations , if not prejudices , for the oracles of god. if this were well thought of , it would infallibly set a period to all further disputes , on this subject . and the proposition , which i have last set down from you , is so irrefragably convincing , that i hope it may be successful to so good an end , and all men that read it , resolve it their duty to preach no other decrees of god from scripture , but this , that all that receive the gospel preached , and live according to the praescript rule thereof , ( for that is to receive christ as there he is offered to them , as a lord and saviour ) shall be saved , and all they that reject it , when it is thus revealed , or live in contradiction to the terms whereon it is established , shall be damned . this would probably change curiosity into industry , unprofitable disquisitions into the search and trying of our own wayes , and working out our own salvation . § . 39. to this proposition , if it shall be granted , you annex two corollaries , and i that have not onely yielded but challenged the undoubted truth of the proposition , can make no question of the corollaries , the first is this , § . 40. that it will be impossible to maintain the doctrine of vniversal grace in that manner as the remonstrants are said to assert it , against the objection which is usually made by their adversaries , how evangelical grace can be offer'd to such nations or persons , as never had the gospel preached unto them . ] § . 41. the truth of this corollary ( as of all other ) must be judged of by the dependence from the principle , the connexion it hath with the former proposition ; that spake of the decrees , as they are set forth in scripture , and of the condition required of them that are elected to salvation , receiving christ preached , as he is offered in the gospel , and accordingly it is most evident , that they that will found their doctrine on scripture , must find not onely difficulty , but impossibility to maintain the gift of evangelicall grace ( which i suppose to be a supernaturall power to believe and obey the gospel ) to those , to whom the gospel hath never been revealed . what the remonstrants are said to assert in this matter , i shall forbear to examine , because i design not to engage in any controversie at this time with any ; onely as on one side it is evident , that their adversaries can receive no benefit by the objection , the salvability of all to whom the gospel is preached , being as contrary to their doctrine of onely the elect , as it would be , if extended to the heathens also , all christians being not with them in the number of the elect ; so on the other side , i should think it strange , that in our present notion of evangelical grace , for a strength from god to receive and obey the gospel preached , it should , by the remonstrants , or any other , be affirmed from scripture , that it is given , or offered to those to whom the gospel hath not been revealed : s. paul stiles the gospel , the power of god unto salvation , and the preaching of it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration of the spirit , and indeed the spirit is in scripture promised onely to them who believe in christ , and therefore speaking of what may be maintained by scripture , and confining the speech to evangelical grace , the universality of it can no farther be by that maintained to extend , then to those to whom the gospel is preached , for if faith cometh by hearing , and hearing by the word , i. e. preaching the gospel , it must follow , they cannot believe , and so have not evangelical grace , or strength to believe , without a preacher . § . 42. and therefore i remember the learned bishop of sarisbury , doctor davenant in his lent sermon ( i think the last he preached before the king ) declared his opinion to be ( as for vniversal redemption , so ) for vniversal grace within the church ; and as for this he was , i think , by none accounted an arminian , so i never heard any that was of the remonstrant perswasions , unsatisfied with the scantness of that declaration , but thought it as much , as , speaking of grace in the scripture notion of it , evangelical grace , could with any reason be required of him . § . 43. as for the state and condition of heathens , to whom the gospel is not revealed , and yet it is no fault of theirs that it is not , as all those that lived before christ and many since , as it is evident the scripture was not delivered to them , nor consequently gave to us christians rules for the judging of them , so it is most reasonable which you add in your second corollary , which is this , § . 44. that into the consideration of gods decrees such nations or persons are not at all to be taken , as never heard of the gospel , but they are to be left wholly to the judgement of god , since he hath not thought fit to reveal to us any certainty concerning their condition , but reserved it to himself , amongst his other secret counsels , the reasons of his wonderful and unsearchable dispensations in that kind . ] to which i most willingly subscribe in every tittle , and challenge it as the just debt to the force of that reason , that shines in it , that no man pass fatall decretory sentences on so great a part of mankind , by force of those rules , which they never heard of , nor without hearing could possibly know that they were to be sentenced by them . and this the rather upon four considerations which scripture assures us of . first , that as all men were dead in adam , so christ died for all , that were thus dead , for every man , even for those that deny him , and finally perish : which as it must needs extend and be intended by him , that thus tasted death for them , to the benefit of those that knew him not ( for if he died for them that deny him , why not for them that are less guilty , as having never heard of him , especially when 't is not the revelation of christ , to which the redemption is affixt , but his death ) so the certain truth of this is most expresly revealed and frequently inculcated in the scripture ( though nothing be there found of gods decrees concerning them ) upon this ground especially , that no person of what nation soever should have any prejudice to christian religion , when it should be first revealed to him , when he finds his interest so expresly provided for by so gracious a redeemer , who if he had not dyed for every man , 't were impossible for any preacher to assure an infidel , that he dyed for him , or propose any constringent reason to him , why he should believe on him for salvation . to this it is consequent , that whatsoever gods unrevealed wayes are , to deal with any heathen , what degree of repentance from dead works , obedience , or performance soever he accept from them , this must needs be founded in the covenant made with mankind in christ , which you most truly have established , there being no other name under heaven , no salvation possible to lapsed man by any other covenant ; which , being set in opposition to the first covenant of perfect unsinning obedience , and therefore called a second and evangelical covenant , on condition onely of sincere obedience , of doing what by gods gift , purchased by christ , men are enabled to do , it follows still , that whatsoever acceptation or mercy they , who never heard of christ , can be imagined to have afforded them by god , must be conformable to the tenure of the evangelicall covenant , and so to the praise of the glory of that grace , whereby whosoever is accepted by god , is accepted in the beloved . § . 45. the second consideration is the analogy , which , in one respect , is observable between those to whom the gospel is not revealed , and all children and idiots within the pale of the church , for although believing in christ were supposed equally by the law of scripture to be exacted of all , and so of both those sorts ( nay by the intervention of the vow of baptism to be more expresly the obligation of those that are baptized , then those that are not ) yet there is no reason producible to free the christian children and idiots from the blame of not believing , which will not with equall force be producible for those heathens , to whom the gospel was never revealed , it being as impossible to see without the presence of the object , as without the faculty of sight , without the sun , as without eyes , without the revelation of christ , as without the intellective faculty ; which if it be not part of the importance of that decree of heaven , go and preach , and then he that believeth not shall be damned , yet it is fully accordant to it , and shews that that text was not designed to give suffrage to the damnation of all but christians , which is all that your corollary , or my observations have aspired unto ; to which it is yet farther necessarily consequent , that these scripture decrees which you speak of ( and whosoever speaks of any other must be resolved to speak from some other dictate , then that of scripture ) comprize not all men , no nor all baptized christians under them , being terminated onely in those to whom the gospel is revealed , and those certainly are not all that are brought into the world , or even to baptismal new birth . § . 46. the third consideration is , that seeing the scripture assures us , that they which have received more , of them more shall be required , and that he that knoweth and doeth not , shall be beaten with many stripes , this must needs advertise us , that whatever priviledges christians may have beyond heathens , this is not one , that a smaller degree of obedience and performances shall be accepted of them , then of heathens would be , but the contrary , that to whom less is given , less will be required , according to that of s. augustine , ex eo quod non accepit , nullus reus est , no man is guilty from that which he hath not received . § . 47. the fourth consideration is , that god rewards those that have made use of the single talent , that lowest proportion of grace , which he is pleased to give ; and the method of his rewarding is by giving them more grace , which as it is in some degree applicable to heathens , who have certainly the talent of naturall knowledge , and are strictly responsible for it , so if they use not that , but retain the truth in unrighteousness , rom. 1. 18. that makes their condition but the same with ours , ( who are finally lost also , and at the present have our talent taken away from us ) if we make not the due use of it . § . 48. this , 't is visible , hath befaln those nations who once had the gospel preacht to them , and after the knowledge of the truth , return'd to their heathen sins , and so had their candlestick taken from them ( to which and not to gods primary denying them evangelical grace , their present barbarity is to be imputed ) and the onely conclusion which we can hence duely make , is the acknowledgement of gods just judgements on them , and reasonable fear lest he deal in like manner with us , if we transcribe their copy , imitate them in their demerits . should god most justly thus punish this nation at this time , could it either now or in future ages be reasonable hence to argue against the doctrine of vniversal grace , in case there were a concurrence of all other evidences for the truth of the doctrine ? certainly it could not . in like manner then it cannot be reasonable to argue thus from the like fate , and effects on other nations . § . 49. to which i may add , that christ being , we know , in gods decree and promise , the lamb slain from the beginning of the world , if this argument be now of force against the heathens , it must equally hold against all that understood no more of the predictions of christ , then the pagans do now of the history . § . 50. and then it must , should it have force , follow , not onely that the sacrifice of christ was intended to be of avail to none but the jews , to whom onely the oracles of god were committed , ( which yet you acknowledge was intended to all ) but also that as far as we have wayes of judging , a very small part of those jews received the salvifick grace of christ , if it were confined and annext to the revelation and belief of him ; for if we may judge of other ages by that wherein christ appeared , the prophecies of the crucified messias were very little understood by that people . all this makes it more prudent , and rationall , and pious to search our own wayes , then to pass sentence on other men , which is the onely thing i have aimed at in these four considerations . § . 51. your second proposition , which you tender as a conjecture , i cannot but own under an higher style of an evident truth of scripture , it is this , that there is to the outward tender of grace in the ministry of the gospel annexed an inward offer also of the same to the heart , by the spirit of god going along with his word , which some of the schoolmen call auxilium gratiae generale , sufficient in it self to convert the soul of the hearer , if he do not resist the holy ghost , and reject the grace offerr'd : which as it is grounded upon these words , behold i stand at the door and knock , and upon very many other passages of scripture beside , so it standeth with reason , that the offer , if it were accepted , should be sufficient ex parte sui to do the work , which if not accepted , is sufficient to leave the person , not accepting the same , unexcusable . ] this i say i am obliged to assent to in the terms , and upon the double ground both of scripture and reason , whereon you induce it . if there were but one text of scripture so convincingly inferring it , that sure would advance it above a barely probable conjecture . but i think the whole tenure of the new testament inforceth the same , and though you name but one , you say there are many other passages of scripture , on which 't is founded . i shall mention but two , 1. that of the apostle who cals preaching the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administration of the spirit , which the father expresses by verbum vehiculum spiritus , the word is the chariot in which the spirit descends to us , 2. that description of resisting the holy spirit , which s. stephen gives us , act. vii . 51. by their being like the jews , which persecuted the prophets which spake unto them , which concludes the holy spirit to be given with the preaching of the gospel , else how could the rejecting and persecuting the one be the resisting of the other ? so likewise though you mention but one reason , yet that is as constringent as many , nothing but sufficiency of supernaturall grace being competent to render him , that is acknowledged naturally impotent , unexcusable . and therefore deeming that abundantly confirmed to advance it above a disputable probleme , i proceed to the next proposition , the third , which you rank under the style of conjectures , it is this , § 52. that because the sufficiency of this general grace notwithstanding , through the strength of naturall corruption it might happen to prove uneffectuall to all persons , god vouchsafed out of the supereffluence of his goodness , yet ex mero beneplacito , without any thing on their part to deserve it , to confer upon such persons as it pleased him to fix upon , ( without inquiring into under what qualifications , preparations or dispositions considered , ) a more speciall measure of grace which should effectually work in them faith and perseverance unto salvation ] this ( you say ) you take to be the election especially spoken of in the scriptures , and if so , then the decree of reprobation must be nothing els but the dereliction or preterition of the rest , as to that special favour of conferring upon them this higher degree of effectuall grace . against this , you say , you know enough may be objected , and much more then you esteem your self able to answer , yet to your apprehension somewhat less then may be objected against either of the extreme opinions . ] § . 53. of this proposition , as being the first by you produced , to which your caution seems to be due , some things may in passing be fitly noted . first , that for the stating of that community which is here set down as the object of election and reprobation , and exprest by a generall style [ all persons ] this caution is necessarily to be taken in , that the proposition is not to be interpreted in the utmost latitude , that the style [ all persons ] is capable of , but as analogy with your former doctrine strictly requires , for the generality of men preach'd to : and so neither belongs to heathens , nor to the infants or idiots , or uninstructed among christians , but to those that having the gospel revealed to them , and sufficient grace to enable them to receive it , are yet left in the hand of their own counsell , whether they will actually receive it , or no. § . 54. now of these ( which is the second thing to be observed in your proposition ) it is manifest , that if ( as you suppose both in the former , and in this proposition , ) they have grace truly sufficient afforded them , then they want nothing necessary to a faln weak sinful creature , to conversion , perseverance and salvation , and if so , then by the strength of this grace , without addition of any more , they may effectually convert , persevere and be saved ; and then though what may be , may also not be , and so it be also possible that of all that are thus preach'd to , and made partakers of this grace , no one shall make use of it to these effects , yet this is but barely possible , and not rendred so much as probable , either upon any grounds of scripture or reason . in the scripture there is no word revealed to that sense , or , that i ever heard of , produced or applyed to it , but on the contrary , in the parable of the talents ( which seems to respect this matter particularly ) they that received the talents to negotiate with , did all of them , except one , make profit of them , and bring in that account to their master , which received a reward , which is utterly unreconcileable with the hypothesis of gods foreseeing that the talent of sufficient grace would be made use of by none that received no more then so . as for that one that made not use of it , all that is intimated concerning him , is , that if his share comparatively was mean , yet by the lord he is charged as guilty for not putting it into the bank , that at his coming he might receive his own with usury , which certainly evinces , that that lazy servant is there considered as one that might have managed his stock as well as the rest , and that that stock was improvable no less then the other , according to their severall proportions , and so herein there is no difference taken notice of in favour to your conjecture . and in reason it hath no sound of probability , that of so great a number of christians , sufficiently furnished by god , no one should make use of it to their souls health ; 't is evident in the apostles preaching at jerusalem and elswhere , that at the first proposal of the truth of christ to them , and the doctrine of repentance , whole multitudes received the faith , and came in , and no doubt many of them proved true , and constant christians , and it is not amiss to observe of the heads of doctrine , which the apostles agreed to publish in all their peregrinations , that they are of such force ( and were on that account pitcht on by them ) as might reasonably and probably , with the supposed concurrence of gods grace , beget repentance , and new life in all , to whom they were preach'd over the whole world , ( and then what the apostles deemed a rationall and probable means to that end , there is no reason or probability to think should never in any produce this effect ) according to that of athanasius , that the faith confest by the fathers of nice , according to holy writ , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient for the averting of all impiety , and the establishment of all piety in christ . to which may be applyed that of s. augustine of the creed , quae pauca verba fidelibus nota sunt , ut credendo subjugentur deo , ut subjugati recte vivant , recte vivendo , cor mundent , corde mundo , quod credant , intelligant . these few words are known to believers , that by believing , they may be subjugated to god , that by being subjugated , they way live well , that by living well they may cleanse their hearts , that by cleansing their hearts they may understand what they believe . and herein the all-wise providence and infinite mercy of god seems to be engaged , who in the parable of his dealing with his vineyard , isa . v. not onely expostulates , what could i have done more to my vineyard which i have not done ] but also affirmeth that he looked it should bring forth grapes , and as a farther evidence of that , built a wine-press , in expectation of its bearing fruit by strength of what he had done to it , which could not well be affirmed by , or of god , if it were not probable and rational , that in some it should have the desired effect . § . 55. and if what , on account both of scripture and reason ( the onely wayes left us to judge by in this matter ) is thus far removed from improbable , may be supposed to have any truth in it , i. e. if the sufficient grace annexed to the authorized sufficient means , have without farther addition , ever converted any , it then follows necessarily in the third place , that the election and dereliction now proposed by you must have for its object not indefinitely ( as before you set it ) man preach'd unto , or all that part of mankind to whom the gospel is offered , and that grace annexed thereto , but onely that portion of such , as are not wrought upon , or who god in his infinite prescience discerns would not be wrought upon effectually , and converted by that measure of sufficient grace , which he hath annext to the word preach'd . for without enquiring what proportion of the number of men preach'd unto may probably be placed in that rank ( or without assuming any more , then that it is neither impossible nor improbable that there should be such a rank ) of men converted , and persevering by the strength of that foresaid sufficient grace , annexed to the word , the inference is undeniable , that all , whether few or many , that are of this rank ( it being no way probable there should be none ) shall certainly be saved by force of the second covenant , which decreed eternall life to all that should believe on him and receive him , as the gospel tenders him , as their lord and saviour , and so cannot be comprised in the number of them to whom this supereffluence of goodness is supposed to be vouchsafed , in the granting of which ex mero beneplacito your conjecture makes the scripture-election to consist , and in the dereliction and preterition of the rest ( in respect of that speciall favour ) the decree of reprobation . § . 56. the plain issue whereof is but this , that if this conjecture , thus explicated , be adhered to , then many not onely of children , idiots , heathen ( formerly reserved to gods secret judgements ) but of adult baptized christians also , either are or may be saved , who are not of the number of the scripture-elect . which whether it be reconcile able with the purport of those places , which in scripture seem to you to respect election , or to favour this opinion , i must leave to farther consideration , being as yet incompetent to interpose any judgement of it , because i know not what those places are which most seem to favour it . § . 57. as for the doctrine it self , of supereffluence of grace to some , ( abstracted from making it any account of gods decrees of election and reprobation ) it is such as i can no way question , for certainly god being granted to give sufficient grace to all , there is no objection imaginable against this superabounding to some ex mero beneplacito ; nothing more agreeable to an infinite abyss and unexhaustible fountain of goodness , then such supereffluence , and he that hath not his part in it , yet having his portion , and that supposed sufficient , ought not to have an evil eye , to complain and murmure at this partiality , and inequality of distribution of gods goodness , or if he do , the words of the parable of the labourers in the vineyard must here have place , friend , i do thee no wrong , did not i agree with thee for a penny , take that is thine , and go thy way , is it not lawful for me to do what i will with my own ? mat. xx . 13 , 14 , 15. and it is there observable , that all the occasion of murmuring arose from the order there observed in accounting with , and paying the labourers , beginning with them that came last into the vineyard , for by that means they being allowed a dayes wages for an hours labour , the others expectation was raised to an higher pitch , then probably it would , if they had been paid , and discharged first , for then not seeing the liberality that others tasted of , they would in all probability have expected no more , then the hire for which they agreed ; and then why should so casual a circumstance , as the being paid last or first , have any influence on their minds , or tempt them to murmure at gods goodness , who from the nature of the thing had no least temptation to it ? § . 58. onely by the way it must be yielded to the force of that parable , that that supereffluence of which some are there supposed to tast , was no part of the covenant of grace , ( his agreement with them being but in these words , go into the vineyard , and what is right you shall receive , v. 7. ) but , above what his bargain or covenant obligeth , of his good pleasure , though , on the other side , it be observable , 1. that an allowable account is there given by those men of their not coming sooner into the vineyard , and consequently of their not bearing the heat of the day , in which all the disproportion between them and others , all the seeming supereffluence is founded , viz. they were no sooner called , or hired by any man , and 2. that by the application of the parable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those that came first , and those that came later into the apostleship , to peter , and paul , there might still be place for more abundant labouring in those that came last , and so for reward , in proportion ( though through mercy ) to that more abundant labouring , according to the way of setting down the same parable among the jews , in * gemara hierosol where the kings answer to the murmurers is , he in those two hours hath laboured as much as you have done all the day . § . 59. but without examining the acts of gods munificence , according to any rules but those of munificence , and again without insisting on the method which god himself seems to direct us to in this matter , in the parable of the talents , where the rule is generall , that to him that hath shall be given , and he shall have abundance , i. e. that the supereffluence of grace is ordinarily proportioned to the faithful discharge of former trusts , making use of the foregoing sufficient grace , there will be little reason to doubt , but that god out of his meer good pleasure , without any desert on our part , doth thus dispense his favours to one , more then to another , to one servant five talents , to another ten , but to all some , onely the difficulties will be , 1. whether it be not as possible , though not as probable , that the supereffluence of grace may be resisted , as the lower , but sufficient degree , and then , whether the condemnation be not the greater , there will be no doubt ; paul that is the most pregnant example of the supereffluence , is still , under a woe , obliged to preach the gospel , and whilest he preacheth to others , supposes it possible , that himself , if he do not bring his body in subjection , may become a castaway , and till he hath fought his good fight , and finish'd his course , and constantly kept the faith , we never find him confident of receiving his crown , which then he challenges from gods righteousness , or fidelity ; 2. whether the extraordinary favour of god , which some men receive , and by vertue of which , over and above the sufficient grace , they may be thought to be wrought on effectually , may not rather be imputed to gods special providence , then his special grace ? so in bishop overals way it seems affirmable , for in his scheme the effectualness seems to be attributed to the giving what is given , tempore congruo , at a time when ( whether by sickness , or by any other circumstance of their state ) they are foreseen by god to be so qualified and disposed , that they shall infallibly accept christ offered , on his own conditions , and so convert , and receive the seed into good ground , and so persevere and be saved , when the same man , out of those circumstances , would not have been wrought on by the same means . and if this be it which you mean ( as i doubt not but it is , and that herein you perfectly agree with bishop overall ) then i say the question is , whether the seasonable application or timeing be not rather to be imputed to speciall providence , the mercy of gods wise and gracious disposal to those men that are thus favoured , then to special grace , as that signifies an higher degree of gods grace , then is that sufficient measure , which is afforded to others ; it being possible that an equall , nay a lower degree of grace , being congruously timed and tendred , may prove effectual , when the like , nay an higher , at another time , proves uneffectual . and though all acts of gods good providence may in some sense be styled acts of his grace , and so extraordinary providences may be styled special graces , in which sense , the striking paul in his journey to damascus , and calling to him out of heaven with grace proportionable to that call , may fitly be called a work of gods special grace ; and so is every sickness or other judgement , that is sent to melt any , supposeable to have a proportionable , and that is an extraordinary and special grace annext to it ; and the providence , and so the grace is the greater , if it be applyed tempore congruo , when there is no potent obstacle or principle for resistance ; yet still the question is seasonable , whether this be all that is meant by this speciall measure of grace , which shall work effectually , or if more be meant , what ground there is for it in the scripture . § . 60. to this second question your advertisement by letter hath given the satisfaction i expected , that you were not curious to consider the distinction between the grace and the providence of god , there being no necessity for so doing , as to your purpose , which was onely to express your sense , that it must be the work of god ( whether of grace or providence it matters not ) that must do the deed , and make the sufficient grace effectuall . this answer i accept , and make no farther return to it , onely from the uncertainty of the former , as to any establishment from scripture-grounds , and so likewise of this latter , till it shall appear by any sure word of promise to have any reall influence on the mattèr in hand , there is way made for a third question , § . 61. whether granting the truth of all that is pretended for the supereffluence of gods goodness to some , this can fitly de defined the thing , whereto election is determined , and whether all that have not their part in this , are in scripture-style said to be reprobated . this i say , not to propose any new matter of dispute , or to require answer to all that may be objected against this notion of decrees , which you ( and other very learned and sober men ) have proposed by way of conjecture onely , but rather to demonstrate my concurrence with you , that this can amount no higher at most , then to a matter of conjecture . § . 62. and having said this , i shall propose it to your impartial consideration , i. whether the scripture ought not to be our guide in all even opining and conjecturing in such matters , which are so much above our reason ? ii. whether the scripture do not furnish us with these express grounds , 1. that there are some sort of auditors that come to christ , become his proselytes , embrace the gospel , when 't is preach'd unto them , that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit , or prepared , or disposed for the kingdome of god , obedience to the gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disposed for eternall life , on file for it ( in opposition to others who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 46. not worthy of , meet , or qualified for the evangelical state ) 2. that probity of mind is specified to be this temper , a willingness to do gods will , that ( in the parable ) of the good ground , and the honest heart meant by it . 3. that the evangelical dispensations are governed by the maxime of habenti dabitur , to the humble he gives more grace , the poor are evangelized , the children , and poor in spirit , of such , and of them is the kingdome of heaven ; and lastly , that god hath chosen the foolish things of the world , the weak , the degenerous , the vilified , those that are not , in opposition to the mighty , powerful , noble and wise . iii. whether on these and many other the like fundamentall truths of the gospel , it be not more reasonable to fetch the ground of the effectualness of that sufficient grace to one , which is not effectuall to another , from the temper and disposition of the heart , to which the gospel is preached , then from any other circumstance ( especially when this doth not deny , or exclude the proper efficacy of those circumstances , whatsoever they or it shall any way appear to be ) god having made the baptist the forerunner to christ , repentance to faith , the * breaking up our fallow grounds , to his not sowing among thorns , and the very nature of the gospel being such , that all that are truly sensible of their sins , the odiousness and danger of them , and heartily desirous to get out of that state , the weary and heavy laden , the humble , docile , tractable , honest heart , willing to take christs yoke upon them , are constantly wrought on , and converted , when the promulgate mercies , or promises of the gospel , and the grace annext to it , are addrest to them , whereas the very same , nay perhaps a greater degree of light and grace , meeting with a proud , refractary , pleasurable , or any way hypocritical , and deceitful heart , either is not at all heeded and received , or takes no firm root in it . § . 63. and if now ( the onely objection i can foresee ) it be demanded , whether this of probity , humility , &c. the subactum solum , soyl mellow'd , and prepared for this effectuall work of grace , be not some natural quality , of the man , for if so , then the efficacy of grace will be imputed to these natural , or moral preparations , which is grosly prejudicial to the grace of god , and to the owing of all our good to his supernatural operations , the answer is obvious and unquestionable , that this ( i shall call it evangelical ) temper is far from being natural to any corrupt child of adam , where ever 't is met with , 't is a special plant of gods planting , a work of his preparing , softning , preventing grace , and as much imputable to the operation of his holy spirit , as any effect of his subsequent or cooperating grace is , which i challenge to be the meaning of those words of christ , joh. vi . 37. all that my father giveth me , shall come to me ; where such as these , are first fitted by god , and then by him are said to be given to christ , works of his finger , his spirit , and then by the authour of them presented to christ , as the persons rightly disposed for his discipleship , and his kingdome in mens hearts , and this work of gods in fitting them , is there called his drawing of them to christ , v. 44. and as there it is said that none but such can come to christ , so vers . 37. all such shall come to him , which is an evidence that the coming , wherein the effectualness of the grace consists , is imputable to this temper wrought in them by god. and if still it be demanded why this is not wrought in all christians hearts , i answer finally , that the onely reason the scripture teaches us is , because some resist that spirit , that is graciously given by god , and purposely designed to work it in them . § . 64. and if it still be suggested , that some are naturally more proud and refractary , and voluptuously disposed then others , ( an effect of their temper , owing oft to their immediate parents , who may transfuse their depravations and corruptions immediately to their children , as well as adam hath done to us all mediately ) and so a greater degree of grace will be necessary to the humbling and mollifying them , and a lower , which might be sufficient for meeker tempers , will be unsufficient for them , and so still these are as infallibly excluded , and barred out , as if it were by a fatal decree passing them by in massa , this will be also satisfied , by resolving , that god in his wise disposals and abundant mercies , proportioned according to mens wants , gives a greater degree of preventing grace to such as he sees to be naturally in greatest need of it , or els applies it so advantageously by congruous timing , as he knows is sufficient even to them , to remove these naturall obstacles , but all this ( to them , as to others ) resistibly still , and so , as though it succeed sometimes , yet is frequently resisted . § . 65. by this means he that is proud and obstinate , and continues , and holds out such against all the softning preparations of heaven , ( sufficient to have wrought a kindlier temper in him ) being so ill qualified for the holy spirit of discipline , is not converted , but hardened by the same or equall means of the word and grace , by which the humble is converted , and then replenished with higher degrees ; and when the scripture is so favourable to this notion , saying expresly that god chooses one and not the other , gives more grace to one , and from the other takes away that which he hath , resists the proud ( when they refuse discipline ) * speaks to them onely in parables , because seeing they see not , i. e. resist and frustrate gods preventing graces , and infinite the like , why may not this rather be the scripture-election , then that other which seems not to have any , at least not so visible grounds in it ? § . 66. should this be but a conjecture too , it is not the less fit for this place , where our discourse hath been of such , and the onely seasonable inquiry is , either 1. which is of probables the most , or of improbables the least such , ( and that i suppose is competently shew'd already ) or 2. which may be most safe , and least noxious , in case it should fail of exact truth . § . 67. on which occasion i shall add but this , that the onely consequence naturally arising from this scheme is , that we make our elections after the pattern of god , choose humility and probity , and avert pride and hypocrisie , that before all things in the world , every man think himself highly concerned 1. not to resist or frustrate gods preventing graces , but chearfully to receive , cooperate , and improve them , to pray , and labour , and attend and watch all opportunities of grace and providence , to work humility and probity in his heart , impatience of sin , and hungring and thirsting after righteousness , as the onely soyle , wherein the gospel will ever thrive , to begin his discipleship with repentance from dead works , and not with assurance of his election and salvation , to set out early , and resolutely , without procrastinating , or * looking back , luk. ix . 62. and 2. if he hath overslipt such opportunities , to bewail and retrive them betimes , lest he be hardened by the deceitfulness of sin . and 3. whatsoever good he shal ever advance to , by the strength of gods sanctifying and assisting grace , to remember with the utmost gratitude , how nothing hath been imputable to himself in the whole work , but from the beginning to the end , all due to supernatural grace , the foundation particularly ( that which if it be the most imperfect , is yet the most necessary part of the building , and the sure laying of which tends extremely to the stability of the whole ) laid in gods preventions , cultivating our nature , and fitting us with capacities of his higher donatives ; and what can less prejudice , nay more tend to the glory of his grace , then this ? § . 68. whereas the other scheme , as it takes special care to attribute all the work of conversion to grace , and withall not so to limit that communicative spring , as to leave any destitute of a sufficient portion of it ( in which respect i have nothing really to object against it , if it could but approve it self by gods word to be the truth ) so when it bears not any such impress of divine character upon it , it may not be amiss to consider , whether he that is perswaded that the sufficient grace is such as may , and ( as some set it ) god sees will never do any man good , without the addition of his superesfluence , which he affords to few , ( and that if that come , it will infallibly do the work , if it come not , he is so past by , as to be reprobated by god ) may not have some temptations to despair on one side , and not do his utmost to cooperate with that sufficient grace , which is allowed him , and so with the fool in ecclesiastes * fold his hands together till he comes to eat his own flesh , or els to presume on the other side , and expect securely till the coming of the congruous good time of gods choice , which shall give the effectualness to his grace , and so be slothfull and perish by that presumption ? § . 69. whether the scheme , as it is set by learned men , ( abstracting now from the truth of it ) be in any considerable degree lyable to this danger , i leave those , that are favourable to it , to consider , presuming that if it be , it will not be thought fit to be pitcht upon , as the most commodious , without either the authority of scripture , or some other preponderating advantages tendred by it , which to me are yet invisible . and thus much may serve for the doctrine of gods decrees , which if i mistake not , leaves them in relation to man , in this posture , ( as far as the scripture-light leads us ) § . 70. 1. that god decreed to create man after his own image , a free and rationall agent , to give him a law of perfect unsinning obedience , and conferr on him grace and faculties to perform it , and to reward that obedience with eternal bliss , and proportionably to punish disobedience . 2. that foreseeing the willfull fall of the first man , with whom , and with all mankind , in him , this covenant was made , and consequent to that , the depravation of that image , and that grace , ( the image of satan , corruption of the will , and all the faculties , taking the place of it ) he decreed to give his son to seek and to save that which was lost , making in him , and sealing in his blood a new covenant , consisting of a promise of pardon and sufficient grace , and requiring of all the condition of uniform sincere obedience . 3. that he decreed to commissionate messengers to preach this covenant to all mankind , promised to accompany the preaching of it to all hearts with his inward sufficient grace , enabling men to perform it in such a degree , as he in this second covenant had promised to accept of . 4. that the method which he hath decreed to use in dispensing this sufficient grace , is , 1. to prevent and prepare mens hearts by giving them the grace of humility , repentance and probity of heart , i. e. by awaking and convincing men of sin , and giving them ( in answer to their diligent prayers ) grace sufficient to produce this in their hearts , and then upon their making use of this grace to the designed end to add more powerfull assistances and excitations , enabling them both to will and to do , and upon their constant right use of these , still to advance them to an higher degree of sanctification , and perseverance , till at length he accomplish and reward them with a crown of glory . § . 71. on the other side , to forsake them in justice , that obstinately resist and frustrate all these wise and gracious methods of his , and having most affectionately set life and death before them , and conjured them to choose one , and avoid the other , still to leave unto them , as to free and rationall agents , a liberty to refuse all his calls , to let his talents lye by them unprofitably ; which if out of their own perverse choices they continue to do , he decrees to punish the contumacy finally , by assigning them their own options , to take their talents from them , and cast them into outer darkness , where shall be weeping and wailing and gnashing of teeth . § . 72. how clearly every part of this scheme is agreeable to the several parables , whereby christ was pleased to adumbrate the kingdome of heaven , and innumerable other passages in the gospel , and the whole purport of the new covenant , i leave to every man to consider , and then to judge for himself , whether it be not safer and more christian to content our selves with this portion , which christ hath thought fit to reveal to us , then to permit our curiosities to deeper and more pragmatick searches , especially if those shall either directly , or but consequentially undo , or but darken what is thus explicitly settled . § . 73. i proceed now to your second head of discourse , ( which also i suppose , is , by what hath been already considered , competently established ) concerning the efficacy of grace , &c. where your proposition is thus set down . § . 74. that in the conversion of a sinner , and the begetting of faith in the heart of man , the grace of god hath the main stroke , chiefest operation , yet so , that the free will of man doth in some sort cooperate therewith ( for no man is converted or believeth without his own consent ) all parties pretend to agree . the point of difference is , how to state the manner and degree of the cooperation , as well of the one , as of the other , so as neither the glory of gods grace be eclipsed , nor the freedome of mans will destroyed . in which difficult point , you say , you think it fitter to acquiesce in those aforesaid acknowledged truths , in which both sides agree , then to hold close to either opinion ] § . 75. in this proposition , it being by you in the conclusion most undeniably and christianly resolved , that the one care ought to be , that neither the glory of gods grace be eclipsed , nor the freedome of man's will destroyed , it would not be amiss a little to reflect on the former part , and demand whether your expression were not a little too cautious , in saying , the grace of god hath the main stroke and chiefest operation ] did i not discern the ground of that caution , because you were to express that whereunto all parties must be supposed to consent . this being abundantly sufficient to account for your caution , i shall not doubt of your concurrence with me , that it may with truth be said , and i suppose also by the agreement , if not of all christians , yet of both parties in this debate , particularly of the remonstrants , that the grace of god is in lapsed man the one sole principle of spirituall life , conversion , regeneration , repentance , faith and all other evangelical vertues , and that all that can justly be attributed to our will in any of these , is the obeying the motions , and making use of the powers , which are thus bestowed upon us , by that supernatural principle ; to work and work out our own salvation , upon the strength of gods giving us to will and to do ; by [ giving us to will and to do ] meaning his giving us power to each , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke 1. is giving us power to serve him in holiness and righteousness all the dayes of our lives , every initiall and more perfect act of holiness , especially persevering in it all our dayes , being wholly imputable to that power , which is given by gods spirit . for indeed when it is considered , what the state of our corrupt will is , being naturally averted from god , and strongly inclined to evil , it seems to me scarce proper to call this , in relation to supernatural vertues , a free will , till god by his preventing grace hath in some degree manumitted it , till christ hath made it free ; being then what it is , i. e. in some degree emancipated by gods grace , and by grace onely , ( this act of christs love , and grace being reached out to enemies , to men in their corrupt state of aversion and opposition to god ) the will is then enabled ( still by the same principle of grace ) to choose life , when it is proposed , and the wayes and means to it , and though it be left free to act or not to act , to choose or not to choose , yet when it doth act and choose life , it doth it no otherwise ( to my understanding ) then the body doth perform all the actions of life , meerly by the strength of the soul , and that continuall animation it hath , it receives from it ; which makes the parallel compleat , and gave ground to the expression and comparison betwixt giving of natural life , and regeneration . § . 76. what freedome the will naturally ( under this corrupt state ) hath to other things , of all sorts , i do not now consider any farther , then that it is fully furnished with ability to sin , and so to refuse and contemn , and to receive in vain the grace of god , and grace it self doth not deprive it of that part of its corrupt patrimony : as for an uniform constant choice of those things that belong to our peace and spiritual end , for the beginning of that , and every step of motion through , and perseverance in it , its freedome , and strength , and every degree of life , or action , is wholly and entirely from grace , and then he that without him can do nothing , can do all things through christ that strengthens him . and so the onely remaining question is ( which to me , i confess , is a posing one ) what exception can possibly be started against this stating , and consequently what farther doubt there can be in this matter . § . 77. i have of my self by my natural generation , ( but this is also from god ) power for natural , nay sinful actings , for this i need no farther principle , and the supervenience of a supernatural takes it not from me ; our experience assures us , what the scripture so oft mentions , that we often resist the holy ghost , which we could not do , if at least it were not tendred to us : but for all degrees of good , from the first good motion toward conversion , to the enstating us in glory , it is wholly received from the spirit of god , and the glory of it cannot in any degree , without the utmost sacriledge , be arrogated or assumed to our selves , as the work of our free will ; and seeing it is one act of superabundant grace to enable us to do any thing , and another to reward us for doing it in so imperfect a manner , ( and with such mixtures of manifold pollutions ) and a third to exercise us in , and reward us for those things , which are so agreeable and gratefull to our reasonable nature , commandments far from grievous , a gracious yoke , as well as a light burthen , not unto us , o lord , not unto us , but to thy name , give we the praise . praise the lord , o my soul , and all that is within me , praise his holy name . § . 78. what you add on this theme , is by way of reflexion , on the inconvenient opinions of the opposite parties in this matter . 1. that on the calvinists part these two things , viz. the physical predetermination , and ( which must necessarily follow thereupon ) the irresistibility of the work of grace , seem to you to be so inconsistent with the natural liberty of the will , and so impossible to be reconciled therewith , that you can not yet by any means fully assent thereto ] the style wherein this concludes [ cannot yet fully ] signifies to me , that you have , with great impartiality ( if not with favour and prepossession of kindness to the antiremonstrant side ) endeavoured your utmost to reconcile these two doctrines of predetermination and irresistibility , with the common notions of morality and christianity , and you cannot find any means to do it ; and i fully consent to you in it , and cannot but add , that the very being of all future judgement , and so of heaven and hell , considered as rewards of what is here done in our bodies , whether good or bad , nay the whole oeconomy of the gospel , of giving , and giving more , and withholding and withdrawing grace , and the difference betwixt the grace of conversion and perseverance , and the force of exhortations , promises , threats , commands ( and what not ? ) depends immediately and unavoidably on the truth of the catholick doctrine of all ages , as in these points of predetermination and irresistibility , it stands in opposition to the calvinists . the shewing this diffusedly , according to the merit of the matter , through the severall steps , were the work of a volume , of which i shall hope there can be no need , after so many have been written on the subject . § . 79. your next reflexion is on the arminians , of whom you say , on the other side , me thinks , the arminians ascribe less to the grace of god , and more to the free will of man , then they ought , in this , that according to their doctrine , why of two persons ( as peter and judas ) supposed to have all outward means of conversion equally applyed , yet one should be effectually converted , the other not , the discriminating power is by them placed in the will of man , which ( you say ) you should rather ascribe to the work of grace ] if this be the right stating of the case between the arminians and their opposites , i am then without consulting the authors , assured by you that i am no arminian , for i deem it impossible ( i say not for any man , not knowing what miracles the magick of some mens passions may enable them to work , but ) for you that have written what i have now set down from you , to imagine you ascribe more to the grace of god , and less to the will of man , then i have thought my self obliged to do , making it my challenge and interest , and requiring it to be granted me ( and not my concession onely ) that all that any man is enabled to do , is by christs strengthening him , § . 80. but not to question what others do , or to accuse or apologize for any , let us consider the case you set , and allow the truth to be judged of , in this whole question , by what this particular case shall exact . § . 81. but 1. in the setting of it , i cannot but mark two things , 1. that the persons made use of to set the case in , are judas and peter . 2. that to the word [ converted ] is prefixed [ effectually . ] this would make it probable that you think a man may be converted , and yet not effectually converted , or however that judas was not effectually converted . that judas was converted , and , as far as concerned the present state , abstracted from perseverance , effectually converted , i offer but this one testimony , the words of christ to his father , * [ of those whom thou gavest me i have lost none , save onely the son of perdition ] that whosoever is by the father given to christ , is converted , and that effectually , is concluded from christs universal proposition , all that my father giveth me , shall come to me , joh. vi . 37. and here it is expresly said that judas ( though by his apostacy now become the son of perdition ) was by god given to christ , and therefore he came to christ , i. e. was converted , which also his being lost , his very apostacy testifies , for how could he apostatize from christ , that was never come to him ? from hence it seems to me necessary either to interpret your speech of final perseverance , as if none were effectually converted , but such who persevere , ( which as it belongs to another question , that of perseverance , to which you after proceed , and not to this of reconciling irresistibility and free will , so it would seem to state it otherwise , then i perceive you afterwards do ) or , to avoid that , to understand no more by judas and peter then any other two names , suppose robert and richard , john at noke and john at stile , ( as you since tell me your meaning was ) the one converted effectually , i. e. really , the other not , when both are supposed to have the same outward means of conversion equally applied to them . § . 82. now to the question thus set of any two , and supposing what hath been granted between you and me , that the outward means are accompanyed to both with a sufficient measure of inward grace , my answer you discern already , that the discrimination comes immediately from one mans resisting sufficient grace , which the other doth not resist , but makes use of : in this should i add no more , there could be no difficulty , because as it is from corruption , and liberty to do evil , ( that meeting with the resistibility of this sufficient grace ) that one resists it , so it is wholly from the work of grace upon an obedient heart , that the other is converted ; and so this stating ascribes all the good to the work of grace , i. e. to that power , which by supernatural grace is given him , and all the ill to man and his liberty , or ability to resist . § . 83. but from what hath been said , there is yet more to be added , viz. that the obedience of the one to the call of grace , when the other , supposed to have sufficient , if not an equal measure , obeyes not , may reasonably be imputed to the humble , malleable , melting temper , ( which the other wanted ) and that again owing to the preventing graces of god , and not to the naturall probity , or free will of man , whereas the other , having resisted those preparing graces , or not made use of them , lyeth under some degree of obduration , pride , sloth , voluptuousness , &c. and that makes the discrimination on his side , i. e. renders him unqualified and uncapable to be wrought on by sufficient grace , and so still , if it be attentively weighed , this attributes nothing to free will , considered by it self , but the power of resisting and frustrating gods methods ( which i should think , they that are such assertors of the corruption of our nature , should make no difficulty to yield him , but that they also assert the irresistibility of grace , and that is not reconcileable with it ) yielding the glory of all the work of conversion , and all the first preparations to it , to his sole grace , by which the will is first set free , then fitted and cultivated , and then the seed of eternal life successfully sowed in it . § . 84. if the remonstrants yield not this , you see my profession of dissent from them , if they do , as for ought i ever heard or read ( which indeed hath been but little in their works , that i might reserve my self to judge of these things , without prepossession ) they doubt not to do , you see you have had them misrepresented to you . but this either way is extrinsecall and unconcernant to the merit of the cause , which is not to be defended or patronized by names ( but arguments ) much less to be prejudged or blasted by them . § . 85. you now add , as a reason to inforce your last proposition , that although the grace of god work not by any physical determination of the will , but by way of moral suasion onely , and therefore in what degree soever supposed , must needs be granted ex natura rei possible to be resisted , yet god by his infinite wisdome can so sweetly order and attemper the outward means in such a congruous manner , and make such gracious inward applications and insinuations , by the secret imperceptible operation of his holy spirit , into the hearts of his chosen , as that de sacto the will shall not finally resist . that ( you say ) of the son of syrach , fortiter & suaviter , is an excellent motto , and fit to be affixed , as to all the wayes of gods providence in generall , so to this of the effectuall working of his grace in particular . ] § . 86. this for the substance falls in with the last of those which you so cautiously set down for meer conjectures , seeming to you not improbable . and so here you continue to propose it , 1 , as that , which god can do , ( and thus no christian can doubt of it ) 2. by the one testimony which you tender for the proof of it , the words of ecclesiasticus [ strongly but sweetly ; ] which though it be there most probably interpreted of the works of gods providence , not particularly of his grace , so if it were , most fully expresses their thoughts , who building on the promise of sufficient grace , and the way of the working of that by moral suasion , will apply the fortiter to the sufficiency , and the suaviter to the suasion , and yet resolve ( what frequent experience tells us ) that those that are thus wrought on , strongly and sweetly too , and as strongly and sweetly ( if not sometimes more so ) as they that are converted by it , are yet very ( very ) many times , not converted . § . 87. here therefore the point lyes , not whether god can thus effectually work upon all that he tenders sufficient grace unto , nor again , whether sometimes ( and whensoever he pleaseth ) he doth thus work , ( for as this is the most that you demand , so this is most evident , and readily granted ) but 1. whether all are effectually converted and persevere , and so are finally saved , on whom god doth work thus sweetly and powerfully , attempering the outward and inward means , applications and insinuations , by the secret imperceptible operations of his spirit , and that in a congruous manner ( i add time also ) 2. whether his doing thus is such an act of his election , as that all to whom this is not done , shall be said in scripture to be left , past by , and reprobated . § . 88. if thus it is , ( not onely can be ) and if it may be convincingly testified by any text of scripture , that this really is the scripture election , it shall be most willingly and gladly yielded to : but till this be done , 1. that other scheme , which i so lately set down , may be allowed to maintain it's competition against this , and 2. it is to be remembred from the premises , that the glory of gods grace in every one's conversion is abundantly taken care of , and secured , without the assistance of this : 3. that the ground of the anti-remonstrants exception to the arminian occurrs in this way of stating too , for since 't is here affirmed , that grace even thus applyed is possible to be resisted , why may not the accepting this higher degree be as imputable to mans wil , as of the other barely sufficient grace the objecter supposes it to be ? § . 89. lastly , the saying of our saviour mat. xi . 21. is of no small moment in the case , and yields a substantial prejudice to this way . for 1. it is expresly affirmed vers . 20. of those cities wherein were wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his most abundant powers or miracles , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repented not ; his miracles i suppose had his grace annexed to them , and it is hard to believe that where his most numerous miracles were afforded , they should all want the advantage of the congruous timings to give them their due weight of efficacy : however there is no pretence of believing it here , where it is said , christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began to reproach and upbraid them , that the miracles had been so successless among them , which he could with no propriety do , if any circumstance needfull to their efficacy had been wanting to them : and v. 22. the more intolerable measure of damnation , which is denounced against them , puts this beyond question , that these wanted not the more superabundant advantages of grace . secondly , it is also as explicitly pronounced by christ , that those miracles and that grace which were not effectuall to the conversion of those jewish cities , chorazin and bethsaida , would have been successful to the conversion of others , and made them proselytes and penitents of the severest kind , in sackcloth and ashes . whereupon i demand , had those means , those miracles ( the instruments and vehicles of grace , that were then used to chorazin and bethsaida ) the timings and other advantageous circumstances , which the opinion , now under consideration , pretends to be the infallible means of the salvation of the elect , or had they not ? if they had , then it seems these may fail of converting , and so have not that speciall efficacy , which is pretended , it being expresly affirmed , that here they succeeded not to conversion . but if they had not the timings &c. then it remains as undeniable , as the affirmation of christ can render it , that those means , that grace , which hath not those advantageous circumstances , may be , nay , if granted to tyre and sidon , heathen cities , would actually have been successfull to them . and what can be more effectuall to the prejudice of a conjecture , then this double force of the words of christ confronted expresly to both branches of it ? and then i hope i may with modesty conclude , that there remains no visible advantage of this way , to recommend it , in case the scripture be not found to own , and more then favour it in some other passages . § . 90. your last proposition on this theme is , that sith the consistence of grace and free will is a mystery so transcending our weak understandings , that it hath for many years exercised and puzzled the wits of the acutest schoolmen to find it out , insomuch as hundreds of volumes have been written and daily are de concursu gratiae & liberi arbitrii , and yet no accord hath hitherto followed , you say , you have ever held , and still do hold it the more pious and safe way , to place the grace of god in the throne , where we think it should stand , and so to leave the will of man to shift for the maintenance of its own freedome , as well as it can , then to establish the power and liberty of free will at the height , and then to be at a loss how to maintain the power and efficacy of gods grace , ] § . 91. but if what hath been clearly laid down , for the attributing all our spirituall good to the work of grace , and assuming nothing of this kind to the innate power of free will , but a liberty to resist grace , the rest being humbly acknowledged to be due to a supernaturally conferred freedome , or emancipation , whereby we are enabled to make use of grace , and by the power thereof to cooperate with it ; then 1. the consistence of grace and free will in this sense , is no such transcending mystery , and i think there is no text in scripture that sounds any thing towards the making it so . 2. 't is evident , that the difficulties that have exercised the schools in this matter arise from their endeavouring to state it otherwise , some by maintaining predetermination and irresistibility , which all the powers of nature cannot reconcile with man's free wil ad oppositum ; and some few that go another milder way , are yet afraid of departing too far from the former , and instead of irresistibility substitute efficacy , as that signifies infallibility of the event to the elect , and so find difficulty to extricate themselves ; whereas grace sufficient , but resistible , given together with the word to all , to whom christ is revealed , hath 1. it self nothing of difficulty in the conception , and 2. being understood , utterly removes all farther difficulty in this matter . for hereby we place the grace of god in the throne , to rule and reign in the whole work of conversion , perseverance , and salvation , ( and what can be more demanded , that we have not asserted ? certainly nothing by you , who in setting down the consent of all parties , exprest it by no more then its having the main stroke and chiefest operation ) and need not put the will of man to shift for the maintenance of its own freedome , as long as we can do it with much more safety and temper , then either by setting it at the height with the pelagians , or endangering to convert it into a meer trunk , or leaving men to the duct of their own humours , either to advance it above its due , and grow insolent , or depresse it below what is meet , and so give up themselves to sloth , and indifferency . § . 92. on the third or last head concerning grace and perseverance , your propositions are three , the two former i shall set down together , because the first is but a preparative to , or one way of proof of the second , which onely concerns our purpose . i. that faith and all holy graces inherent in us , love , patience , and humility , &c. are the gifts of god wrought in us by his grace and holy spirit , none will deny ; but that they are wrought in us by infusion and in instanti ( as philosophers teach forms to be introduced into the matter by naturall generation in instanti , ) at least that they are alwayes or ordinarily so infused , you see no necessity of believing , or why it may not be said of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( spirituall graces ) notwithstanding they be acknowledged the gifts of god , as well as of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( spirituall gifts , as we translate them ) which are certainly the gifts of god as well as the other , and so acknowledged ; that they are ( after the manner of other habits ) ordinarily acquirable by industry and frequented acts , and the blessing of god upon our prayers and endeavours . to what purpose els were it for ministers in their sermons usually to press motives to stir up men to labour to get faith , love , &c. and to propose means for their better direction , how to get them ? ii. whence ( you say ) it seemeth to you further probable , that faith and all other inherent graces , as they may be with gods blessing attain'd , may be also lost again by sloth , negligence , and carnall security , and therefore you cannot but doubt of the truth of that assertion which the contra-remonstrants do yet averre with great confidence , that faith once had , cannot be lost , and other the like . the distinction that they use , as a salvo in this question , of a true and temporary faith , signifieth ( say you ) little or nothing , for it at once both beggeth and yieldeth the whole question : it 1. beggeth the question , when it denyeth that faith that may be lost , to be true faith , and withall 2. yieldeth the question , when it granteth a temporary faith , which term is capable of no other construction , then of such a faith , as being once had is afterwards lost . it is one of the articles of our church , that after we have received the holy ghost , we may depart from grace given . ] § . 93. in these two there is nothing for me to question , and as little to add to them , unless i annex , what i suppose you did not think needfull , the express consent of scriptures and fathers , whereon our churches article must be resolved to have been founded . in the old testament the examples of the angels in heaven , of adam in paradise , and in a remarkable manner of two to whom god had given eminent testimony , 1. david , in the matter of vriah , an odious murther added to adultery , and continued in impenitently , till after the birth of the child , the blemish whereof still sticks to him , and remains upon record , as an allay to all his excellencies , now that he is in heaven . 2 , solomon , whose heart was by his multitude of wives and concubines taken off from god , and debauched to idols , no way being left us to discern whether ever he returned or no , unless his ecclesiastes be a declaration and fruit of his repentance ; and as these and many other examples , even of that whole old-testament-church , the jews , make this evident , so the words of ezekiel are express both for totall and finall falling away . if the righteous turn from his righteousness , in his unrighteousness shall he die . § . 94. the new also is parallel , in the example of peter , thrice , with time of deliberation between , and after express warning from christ , and his resolute promise to the contrary , denying and abjuring of christ , whose return from this fall with bitter tears , is called by christ conversion , and the sin upbraided to him thrice after his resurrection , simon , son of jonas lovest thou me more then these ? in reference to his confident undertaking , though all men should deny thee , or be offended , yet will not i. and if the argument from christs express words , formerly produced , be of force , then is judas ( one of those that was by god given to christ , and came unto , and believed on him ) an example of the blackest sort , testifying to this sad truth , that a believer and disciple of christ may betray him to his crucifixion , and die in desperation , § . 95. to these two instances , the former greatly aggravated with circumstances , the latter finall , and of the highest degree imaginable , it is not needfull to add more , els it is obvious to increase the catalogue with those that were polluted by the gnosticks , by name , hymenaeus and alexander , who putting away a good conscience , concerning faith made shipwrack , and again hymenaeus and philetus , who fell off so far , as to the denyall of any future resurrection , of whom the apostle there speaking , saith , if god peradventure will give them repentance , and they may recover themselves out of the snare of the devil ] looking on their estate as that of lapsed believers , and though not utterly hopeless , yet extremely dangerous , and this exemplified in whole churches , apoc. ii . and iii. which are therefore threatned present destruction , if they do not speedily return . § . 96. to which purpose the texts in the sixth and tenth to the hebrews are unanswerable , in the sixth , that it is impossible , i. e. extremely difficult , for those that were once enlightned , &c. if they fall away , to renew them again unto repentance , adding the similitude of the reprobate earth , whose end is to be burned . from which how distant is the doctrine of those , that either imagine it impossible for such to fall away totally , or if they are fallen away , not to be renewed again to repentance ? in the tenth also , t were vain to make so severe interminations against those who sin willfully after receiving the knowledge of the truth , ( as we read v. 26. ) if there were no possibility of so sinning , but especially the 38. verse is remarkable , the just shall live by faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and if he ( the just ) shall draw back , my soul hath no pleasure in him ] explicating v. 39. what drawing back he speaks of , even drawing back unto perdition , and that is finall , as well as totall , and both , it seems , very possible , as every where appears by the exhortations to him that thinketh he standeth , to take heed lest he fall , when if he do , it had been better never to have known the way of righteousness , then after he hath known it , to turn from the holy commandment , and this in such a degree , as is exprest by returning to the vomit , and wallowing in the mire , the acts and habits of the foulest sins , in forsaking of which their conversion consisted . § . 97. the testimonies of the fathers are too long to be set down , and indeed unnecessary to the confirmation of that , to which the scripture hath testified so plentifully , especially since it is not ( it cannot be ) denyed by the contrary-minded , that saint augustine , the onely fautor of their cause , in the point of decrees , and effectuall grace , granteth possibility of falling , both totally and finally , from a justified estate , and useth it as a means to prove his absolute decrees . i now proceed to your third and last proposition in these words , § . 98. yet i believe wee may securely admit the doctrine of perseverance of gods elect , and the certainty thereof , so as it be understood . 1. of their finall perseverance onely , leaving roome for great ( perhaps totall ) interruptions and intercisions in the meane time . 2. of the certainty of the thing , ( certitudo objecti , ) in regard of the knowledge , and purpose of god , but , not of any undoubted assurance , that the elect themselves have thereof , ( certitudo subjecti , as wee use to distinguish them , ) there being a great deale of difference between these two propositions , it is certain that the elect shall not fall away finally , and the elect are certain that they shall not fall away finally . ] § . 99. in this proposition i can fully yeild my concurrence , if by rendering my reasons for my consent , i may be allowed to expresse what i mean by it . this i shall do through the severall branches of it . 1. i believe not onely that securely we may , but that of necessity ( and under the pain of contradiction in adjecto , ) we must admit the doctrine of perseverance of gods elect , and the certainty , ( most unquestionable certainty ) thereof , gods election of any person to the reward of the covenant , being undoubtedly founded in the perseverance of that person in the faith , this perseverance being the expresse condition of the covenant , he that endureth to the end , the same shall be saveá , he and none but he , but if he draw back , gods soule hath no pleasure in him . § . 100. which that it is nothing available toward concluding that they which can fall totally from their justified state , may not yet fall finally also , i infer to be your sence from your great dislike to the calvinists salvo , taken from the distinction of a true and temporary faith , which assures me , you take that faith for true , which yet is but temporary , then which nothing is more contrary to the establishing the perseverance of all the faithfull , unlesse there be some promise that all temporaries shall so recover again before their death , as finally to persevere , ( which as i think , 't will not be pretended , so if it be , they are no longer temporaries , ) or unlesse it cease to be in their power to continue in their sins , into which they are fallen , which sure it cannot , unlesse the grace of perseverance be irresistible , which if it were , there is no reason , why that of conversion , to all that are converted , should not be irresistible also . § . 101. 2. for their great , ( perhaps totall ) interruptions and intercisions in the meane time , i can no way doubt , but those are subject to them , who yet upon gods foresight of their returne , and persevering constancy at length , are elected to salvation . it is certain , which the article of our church saith , that as they which have received the holy ghost may depart from grace given and fall away , so by the same grace of god they may returne again , and then returning they may no doubt persevere , and then 't is certain they are elected to salvation , the mercy and pardon in christ extending not onely to the sins of an unregenerate state , and the infirmities and frailties of the regenerate ; but also to all the willfull sins and falls of those that do timely returne again by repentance , as david and peter did ( but judas certainly , solomon possibly did not , ) and then continue stedfast unto the end . and so 't is onely the finall perseverance that is required indispensably of the elect , which is reconcileable with their great , perhaps totall intercisions . § . 102. but 't is not amiss here to advert , that this doth no more suppose or include the reconciliation or favour of god , to those that have been once regenerate , when they are fallen into grosse sins , then to the unregenerate remaining in the same or greater sinns , it being as possible in respect of us , ( perhaps more probable in respect of god , ) that the unregenerate may convert and persevere , ( and then they are approved to be the elect , ) as that they that were once regenerate , but now fallen , may return again . it is as certain from before paul's birth , and from all eternity , that he was elected , as that david or peter was , and then either his blasphemous persecuting the name of christ must have been at the time when he was guilty of that , reconcileable with gods favour , viz. before his conversion , ( and then for the gaining of gods savour what needed his conversion ? ) or else peter's denying and abjuring of christ , davids adultery and murther must not be reconcileable , notwithstanding their supposed election . for as to the sonship of their former life , that will no more excuse their contrary wasting sins , then the future sonship of the other , nay it will set the advantage on the other side , the unconverted saul obtaines mercy , because he did it ignorantly , in unbelief , whilst their sins have the aggravation of being sins against grace , and forsaking , and departing from god , which respect makes the state of apostates as the most unexcusable , so the most desperately dangerous state . § . 103. 3. that there is a certitudo objecti to all the elect , cannot be doubted , for if they be elected to salvation , they will finally persevere , if they persevere not , they were not elected . again this certainty of the object , is a certainty in regard of the knowledge and purpose of god , 1. of his knowledge that either they will not fall , or if they do , that they will rise again , and then finally persevere . 2. of his purpose or decree of election , that every such , finally persevering , though formerly lapsed christian , shall be saved . § . 104. 4. for the certitudo subjecti ; as i consent to you fully in disclaiming any necessity of that , so i suppose it is wholly extrinsecall to this subject , devolving to this other question , not whether every one that is elect , be sure he shall not fall away , but whether every believer be or ought to be sure of his election ? of which if he were sure , i could not resist his being obliged to believe himself certain of his finall perseverance ; election and finall failing being incompetible . § . 105. having given you this interpretation of my sence , and so consent to each branch of your proposition , i have no more to add , but that if you mean it in a farther sence , proportionable to your former conjecture on the head of decrees , of bishop overall's opinion , i shall no otherwise debate or question it , then i did that , and so the fate of this and that , are folded up the one in the other , and if the scripture shall be found favourable to the one , it shall be yeilded , and then there will be no controversy of the other . § . 106. onely i desire to add , that it will deserve our speciall care and warinesse , so to deliver our thoughts in this matter , that we leave no man any ground of hope , that in case he depart from his duty , and so fall from grace , or into any willful act or habit of sin , he shall yet be so preserved , whether by gods grace , or by his power , and providence , that he shall not finally dye without repentance : for as there is no promise of god to found that hope , so in time of temptation to any pleasurable , transporting sin , &c. it will be in danger to betray and ruine him , that hath a good opinion of himself , especially if he hath been taught , that faith is a full assurance of his election . § . 107. the same i say of grace , as it signifies the paternall favour of god to his elect children , which is thought by some to be onely clouded , and , as to their sense and present experience and comfort , darkned by their most willfull sins , so as god may be highly displeased with them , as david with his son absolom , and yet continue his paternall love and favour to them , as david did his to that ungracious son , in the height of his rebellion . § . 108. 't is possible this example of david may have some rhetoricall energy in it , to perswade and deceive some . if it have , then 1. i may not unfitly ask this question , whether they think god had then that kindness to absolom that david had ? if he had not , how can it be drawn into example to god ? if he had , how then can it agree with it , to cut him off in the midst of his rebellion , which 't is manifest david would not have done . but omitting that , i answer 2. that 't is visible , that this in david was passionate indulgence , such as men ( as joab tells him ) disliked , and to this kind of humane passionate , i oppose that other kind of divine dispassionate love , producing in god bowels of pity , frequent admonitions and warnings , powerfull messages , strong and earnest calls , and proposition of all rationall motives to repentance . but if those prevail not , the just still continuing to draw back , gods soul hath no pleasure in him , and the greater obligations of love and grace they are , against which he hath sinn'd , the greater the provocations are in the sight of god , and nothing consequently but the greater degree of punishment to be expected . how god is affected toward rebellious sons is set down is . 1. 2 , 10 , 11 , 12 , &c. § . 109. and then to put any man in hope , that what is not ordinarily revealed in the gospel , may yet be laid up for him in the cabinet of gods secret counsels with this seal upon it , the lord knoweth those that are his , as if they might be his still in gods acceptation , which walk most contrarily to him , this may prove a most dangerous snare of souls , and it is strange it should seek shelter in that text 2. tim. 2. 19. which was most expresly designed to the contrary , as is evident both by the notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse , which in all probability signifies the covenant of god , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stability whereof , there prest , must assure us that there is no salvation to be expected , but according to the contents of that great indenture , once for all sealed in the blood of christ , of which as that indeed is one part , which is inscribed on one side of the seal [ the lord knoweth those that are his ] i. e. he will never fail to own those that continue faithfull to him ; so the other , on the other side , is most emphatical , [ let every man that nameth the name of christ , depart from iniquity ] which if he do not , he hath forfeited all the priviledges of his christianity . § . 110. the gnostick heresie , one branch of it especially , noted in marcus's scholars , in irenaeus , is a seasonable warning to all sober christians in this matter , he told them of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a redemption , or kind of baptism , which rendered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naturally and immutably spirituall , no more to be polluted by sin , then gold by lying in the mire , or the sun beams by lighting on a dunghill , and that whatever they did , they should ( as with the helmet of the mother of the gods ) be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible to the judge , the effects whereof , as to all carnality , &c. were so detestable , that it becomes every man most sollicitously to guard and secure his schemes of election and doctrine of perseverance of the elect , from all probability , if not possibility , of ministring to the like , and that cannot well be by any other method of resolution , but this , that those that persevere unto the end shall be saved , and none els ; our tenure in all the priviledges of election , 1. gods favour , 2. the continuall assistance of his grace , and 3. the inheritance of sons , being inseparably relative and annext to the constant filiall obedience , which he indispensably requires of us , under the gospel of conditionall promises . § . 111. thus have i past through all your letter and given my self the liberty of these strictures , by way of reflexion on all and every passage therein , which belonged to this subject of god's decrees and his grace ; and without the addition of any unnecessary recapitulation of the severalls , it is already evident , how perfect the agreement is between us in all that you in any degree positively assert , or own as your opinion : and if in one particular which you are so carefull to propose , as a bare conjecture , and not allow it your favour in any other quality , it should happen that we finally dissent ( though in propriety of speech conjectures are not sentiments ) yet it were strange the dispute betwixt us should be of any length . and so you discern the utmost of uneasiness , which is likely to be given you by this address of dear sir your most affectionate brother and servant h. hammond . a second letter , being a view of two emergent difficultyes . deare sir , the very freindly reception which my larger trouble found from you , is my full encouragement to proceed to the conclusion of my importunity and your exercise , which cannot now be far off , if i may judge by your letter . § . 2. two difficultyes , you say , you have sprung by farther entring into the consideration of this matter , the first occasioned by my distinction betwixt the worke of grace and of providence , the second arising from the concessions of scripture of gods withdrawing his grace from those that reject it . § . 3. to those i shall make these returnes , which i doubt not will prove satisfactory . the first seemeth to favour an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suspence , and to avert all defining in these points : for , say you , since the efficacy of divine grace followeth the acts of his providence , so as it may seem in a manner to depend chiefly thereupon , and the wayes of his providence are abyssus multa , deep and unfathomable , it seemeth to you to conclude strongly that the manner how god effectually worketh by his grace to the conversion of a sinner is also to our understandings incomprehensible . ] to this you cannot but foresee my reply , that the proposall of that distinction was by me designed as a prejudice to bishop overal's way , which you had then mentioned as your conjecture . and if it shall have indeed that influence upon you or any man , as you speake of , to encrease the difficulty , and to conclude strongly , that the manner of gods working , &c. is incomprehensible ; yet you know this cannot in justice be applyed farther then to that particular scheme , against which peculiarly this disadvantage was proposed , and then the onely regular conclusion is , that this which you proposed but as a conjecture , should now grow lower in your esteem , and scarce be thought worthy to be own'd as such . § . 4. and the more force there is in this one consideration , thus to incline you , the lesse shall i despair , that two more considerations , which then encompassed this , and the superadded tender of another way , that the scripture-grounds , especially christ's parables in the gospel , suggested , will in some degree prevaile with you , to deposite this conjecture , which ( beside other prejudices against it , ) hath no grounds of scripture to pretend to , in exchange for that other , that hath , and pretends no further , then it shall approve it selfe to be thus founded . § . 5. this is all that i may say to an objection which i was to cherish and strengthen , ( rather then answer . ) but i shall not think that needfull , onely i leave it to have that force with you , which you shall see fit to give it , remembring onely that it ought not to have force with him , that accepts not that scheme , that alone is concerned in it . § . 6. which scheme having been proposed by you with perfect warinesse , and profession of allowing it to be no more then a conjecture , one such difficulty as this , is , i acknowledge , sufficient to remove you from it , and in that case it will not be unseasonable again to tender that which you may finde better qualified for your acceptance , having without question an advantage , from the parable of the sower , to recommend it . i shall endeavour to make this cleare to you . your supposed intricacy , or unfathomable question , is , what it is that makes sufficient grace to be effectuall to any ? i say the parable of the sower was intended by christ on purpose to answer that question , which it hath competently performed , for here wee see , the seed being the same , ( whether that were the word , or grace , it matters not , as long as 't is remembred that the word is the vehicle of grace , and the instrument of conveighing it to the heart , ) all the difference taken notice of , is onely in the soyle , viz : some troden down , and crusted ; some stony ; some thorny ; some good , and mellow . proportionably to this four-fold difference of the ground , the severall fates of the seed are described , and your one question divided into four , and answer exactly accommodated to each . § . 7. the first question is this , what is it that makes sufficient grace , uneffectuall , to some men , so that though it be on gods part freely afforded them , and as freely as to any other , yet it hath not the least effect upon them ? and the answer is evident in the explanation of that parable , mat. xiii . 19. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that heares the word , to which that grace is annexed , but either understands it not , or minds it not ; and so the divil comes and catcheth away that which was sown , ( and in that case there is no great need of that divil towards the obstructing effectuallness , let the seed ly there never so long , if it be not minded , it can signifie nothing toward an harvest . ) § . 8. the second question is , what is it that makes sufficient grace , after it is received , and that with joy , ( great forwardness and alacrity at the first ) to become so uneffectuall to the supporting a man in time of temptation , that rather then endure any smart for piety , he falls into any the grossest sins ? and the answer follows v. 21. because such a man is of a temper that yields not grace any depth to root in , he hath some stonyness at the bottome , some pleasure , or passion , or other remains of resistance rooted in him , which he hath not divested himself of , and when duty begins any way to check that , he is impatient , and throws off piety , of which he made very fair professions , and such as had , as far as his trialls formerly went , reality in them , till this last signall tryall was made of him , for which , it seems by the effect , he was not qualified . § . 9. the third question is , what is the reason that sufficient grace , once received and bringing forth fruits , though it come not to combat with any sharp tryalls , doth yet many times decay and perish after a while ? and the answer is v. 22. that there remained in the heart of such some piece of ill temper unreformed , which in time prolified , and sent out great and wasting sins ( though not so generally decryed in the world ) viz. worldly sollicitudes , and such as the wealth of the world is apt to beget in men that have or seek it , and these being permitted to thrive in the soul , 't is regular that grace , which cannot consist with such ( you cannot serve god and mammon ) should be overrun , and choaked , and at length destroyed by that means , which had it not been for this cause of abortion , as it was sufficient , and effectuall for a while , so it would have prosper'd to perseverance . § . 10. and this introduceth the fourth and last question , what then is it that renders sufficient grace effectuall both to conversion and perseverance ? and the answer is v. 23. the goodness of the soile , probity of the heart , wherein that sufficient grace is received , and what that is , is best discerned by the opposition to all the former three , 1. it is a sincerely pliable , ductile temper , that neglects not to make use of any grain of grace , 2. it hath an uniform courage to combat with difficulties , and is not enslaved to pleasures . 3. it utterly despises the world , the allurements and the terrors of it , and uses it , as if it used it not . the former part of this temper renders it effectuall to conversion , the two latter to perseverance also . and considering that parable is set down by christ to give account of the various successes of the word of the kingdome , i. e. of the gospel among all those to whom it is made known , who with you are the adaequate object of the scripture-election , and reprobation , what can be farther required to the clear satisfaction of your whole difficulty ? § . 11. and then remembring that the onely remaining question , viz. whence is this probity ? hath been fully answered in the former papers , i appeal to no other then your self , whether this be not both a perspicuous , and authorized stating , having so weighty a passage of gospel to found it , and therefore in all justice preferrable to your bare conjecture , which , besides that it is pressed with difficulties ( as your self acknowledge ) which to you seem unanswerable , is not provided of any pretense of a foundation , hath no authority from holy scripture to recommend it . § . 12. if it have any , it is most probably that other short parable in the same chapter , v. 44. where the kingdome of god is compared to a treasure hid in the field , the which when a man hath found , he hideth , &c. there the man , which found the treasure , is not supposed to seek it ( for that makes another parable v. 45. ) but by the meer providence of god ( which the heathen philosophers were wont to stile chance , and commonly give this very instance of it the treasure found in the field , ) happily to fall upon it , when he passeth by on some other errand ; and this indeed is matter of frequent observation , augustine is converted by s. ambrose's sermon , when he came to it on no such design , saul is called to from heaven , and converted to christianity , when he was going to damascus on the most distant design of persecuting it . and to omit the many more examples of those of whom it hath been litterally true , that they have found god , when they sought him not , asked not after him , one eminent story our books give us , of two young children brought to a city to be sold , at a time when a devout nun had vowed to take some young child , and bestow her whole life , and utmost industry to bring it up in strict piety , and accordingly came and bought one of them , and assoon as she had bought her , a bawd came in her presence and bought the other , by which means these two , which were so lately in the very same indifferent condition , by this act of divine providence ( to which this was to be attributed ) were strangely discriminated , the one brought up and early engaged , and so persevering to the lives end in all piety , and the other by the contrary discipline debauched , and educated to the trade of harlotry , wherein she lived and persevered . in which it is visible how signal an influence this one act of divine providence had on so distant eternall fates of these two , and how eminent an ingredient it was in the saving the one and damning the other . § . 13. but from all these and innumerable the like , ( which are freely granted , and allowed to be competent to confirm your main conclusion , that the providence of god is abyssus multa ) you will soon discern , that there comes in no least advantage to that learned bishops scheme , which is the matter of your conjecture , and our onely present enquiry . the whole weight of that ( as far as i , or any man questions it ) being laid , not on the superabundance afforded to one above the other , ( which is willingly granted ) but on the foreseen universall inefficaciousness of the barely sufficient grace , acknowledged to be given to all , till that superadded advantage administred by gods providence in the choice of the congruous timing , come in , as the work of gods election , to make the discrimination . § . 14. now seeing in all these examples , and in that parable , nothing like this is to be found , no evidence , or intimation of gods foreseeing , 1. that that man that found the treasure , would never have been wrought on by that measure of sufficient grace , which that opinion allows god formerly to have afforded him , unless by that seasonable act of providence he had thus faln on the treasure in the parable , or 2. that augustine would never have been converted , if he had not been surprized by s. ambrose's sermon , or 3. that saul would not have been converted at another time , without , or even with that vision , and voice from heaven , or lastly that that fortunate child , that fell into the nun's , instead of the bawd's hands , would never have been brought to heaven any other way , and could not have miscarried under this method : through all these instances , i say , it is still apparent , that nothing is gained toward the approving the conjecture , these advantageous turns of providence afforded one man and not another , and the signall efficacy of such , being most freely granted by those who deem the conjecture improbable . § . 15. and indeed , if it be well considered , all that these , and a myriad of the like instances infer , is no more then this , the great and admirable variety of gods providentiall acts , not as those are all one with , but as in his hands they are instrumentall and subservient to his grace , whereby in diverse manners grace is advantageously assisted by providence , to one in this wise , and admirable manner , to another in that ; no man , who is allowed the sufficient grace , being denyed some benefit or other of providence to assist grace , and make it more then probable to become effectuall to him , if he doth not betray and frustrate the opportunities of the one , as well as the power and efficacy of the other . § . 16. so that still acknowledging most willingly , and admiring the abyss of providence , this no way obstructs the comprehending the manner ( or perplexes the doctrine ) of the cooperation of the grace of god with the will of man , but leaves it where the parable of the sower set it , that the efficacy of grace , and successfulness , whether to conversion , or perseverance proceeds from the mellowness , and preparedness of the soile , from the advantages which it meets with in the honest heart , as that again is wholly due to gods preventing graces , which have thus fitted the soile for the kindly seeds-time , planted pliableness , humility in the heart , where grace may be deeply and durably rooted , but this still resistibly in both parts , as hath formerly been exprest . § . 17. one phansie i know there is , which hath pleased some men in this matter , that god gives sufficient grace to those who do not make use of it , but resist it , and yet more then so , the power of using , or accepting , or not resisting it , but gives to the elect and onely to the elect , ipsam non resistentiam , the very not resisting , and this they will have to be the signal discriminating grace . § . 18. of these i shall demand 1. whether in those which have not this ipsam non-resistentiam given them , this be an effect of god's decree , which hath determined the certain infallible giving it to some peculiar persons , and so the not giving it to all others ? if it be not , then this is no foundation of discriminating grace , or consequently fruit of election and reprobation , and so is still impertinent to the matter for which it is brought . § . 19. but if it be the effect of gods decree , determining the giving it to some , and denying it to others , i then 2. demand , whether all they to whom it is not given , do therefore infallibly receive the grace of god in vain , because they have not this ipsa non-resistentia ( which is more then the power of not resisting ) given them ? § . 20. if this be not affirmed , then , as before , this comes not home to discriminating grace , nor consequently to the business of election and reprobation , which it was meant to assist . but if it shall be said , that they therefore infallibly resist , or receive in vain , because this ipsa non-resistentia is not given them , then it seems this gift of ipsa non-resistentia is such , as that they who have it not , want somewhat which is necessary to their effectuall receiving , or not-resisting grace , and if this be the condition of the far greatest part of the world , then how can it with any sincerity be affirmed ( as by those that make use of this expedient , it is profest ) that god hath to all mankind given christ , and in him all things , and particularly grace sufficient , and the power of not-resisting grace , which according to this phansie , none can choose but resist , who have not the ipsam non-resistentiam given them , which yet they affirm to be given but to a few , i. e. to none but the elect ? § . 21. this were ( by interpretation , and in effect ) for god to give to all men a power to an act , which yet the greatest part of those which have it given them , can never make use of to that act , for want of somewhat else which is not given them , which to all them which have not that somewhat else given ( and those the far greatest number of men for whom christ dyed ) is not a power to that act , viz. of not-resisting ; which what is it other then a direct contradiction , a power and not a power to the same act ? and withall so far from being a favour to them , that it is in event infallibly and inevitably the greatest curse , that could have befaln them , viz. the heightening and extreamly aggravating of their guilt and punishment , proportionably to their sin of resisting such sufficient grace , of standing out against christ , which as it is the height of guilt , ( and awarded the dregs of gods wrath , ) now under the gospel , and makes their condition in the world to come , much worse , then it would have been , if christ had never been borne , or preached to them , so it had never been thus direfully charged upon them , if they had not had the power of not resisting given them by christ . § . 22. this is a competent prejudice and discouragement to this phansy , of founding discriminating grace and the doctrine of unconditionate decrees in this difference betwixt the power of resisting , and the ipsa non-resistentia , the latter given onely to the elect. § . 23. but it will farther be defeated , if we reflect on that place of scripture , wherein gods giving the ipsa non-resistentia chiefly seems to be mentioned , phil. ii. 13. under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , working in us to do , or work , which that it tends not to the support or advantage of this phansy may be evident by these three considerations . § . 24. first , by the importance of the phrase , [ working in us to do , as before to will , ] which ( as was formerly noted , in passing , ) will best be understood by other parallel phrases , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods giving to serve , luke . 1. 72. which is evidently his giving grace , or power , or supernatural abilities to serve , not onely furnishing him with a remote , and fundamentall power , or faculty , but withall having a particular immediate influence on the effect , actuating that power , when it is actuated , and so properly causing , or making him actually to serve , yet so as to leave him power also to neglect , and receive that power in vain , as the scripture elsewhere saith ; thus revel . xi . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will give , wee render , i will give power , viz. power to the subsequent act , prophecying there , as in luke , serving in holynesse . by which analogy it is evident , that gods working in us to do , or work , is not interpretable to any more , then his giving supernaturall power , or sufficient grace to do , or worke , and causing him actually , though not irresistibly to work , and then here is no pretense whereon to found the foresaid difference , between god's giving the power of not resisting , and the ipsa non-resistentia , these two being equivalent in this text. § . 25. secondly , the same appeareth by the apostles exhortation foregoing in this text , to worke and worke out our own salvation with feare and trembling , for the inforcing whereof this reason is given , for it is god that worketh , &c. here our own working is under apostolical exhortation and precept , wee are commanded to worke , as elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cooperate , and worke together with god , which could not have place , if god alone , ( and not wee , ) did work in us the very working , whereas interpreting it of gods giving us the power of working , or doing , as well as of willing , and withall engaging us to make use of that power , and cooperating with us in the very act , and so causing us actually to work , yet so as to leave us a power of resisting , and frustrating , and receiving this power or grace in vain , this is a most proper and effectuall inforcement of the exhortation addrest to us , to work and work out our own salvation . § . 26. this farther and most irrefragably appeares by the persons , to whom both the exhortation , and this enforcement thereof is tendred , viz : the brethren indefinitely , or beloved , verse . 12. the whole church of professors at philippi to whom he writes , which being not made up wholly of the elect , sincere , and persevering christians , but like the net , in christ's parable , that caught both good and bad , and had no doubt some insincere persons , hypocrites , and temporaryes in it , the affirmation notwithstanding is indiscriminately of all , god worketh in them to work , which could not hold , if by this phrase were meant his giving the ipsa non-resistentia , and that as an evidence of discriminating grace , and an effect of his election , for this is not supposable to have belonged to that whole church , any more then it then did , or now is believed to do to all christians . § . 27. i have enlarged thus far , because i was not willing to omit , but rather to prevent whatsoever i could foresee might probably be objected in this businesse . and so this may suffice to have returned to your first difficulty . § . 28. the second difficulty you thus propose , whereas it is said , and that , ( as you conceive , ) most truly and agreably to plain evidence of scripture , that god withdraweth his grace from such as rejecting it when it is offered to them by the preaching of the gospel , do thereby frustrate the counsell of god against themselves , it seemeth hard to conceive how the grace of god should be so withdrawn from them , that so do , but that , so long as they are not deprived of the outward means , the same sufficient grace that was offered to them at the first hearing of the gospel , is offered to them still ; which if it was then sufficient on god's part , to do the work , is also still sufficient , and that in the same degree , and how then can it be said to be withdrawn ? it is true that the conversion of such a person , after so long obstinacy and refusall is more difficult then before , which may arise from the greater indisposition of the person to be wrought upon , but how it can be imputed in the least , to the withdrawing of the divine grace , ( to which yet undoubtedly it may and ought to be imputed , ) upon the former supposall on the like sufficiency remaining , i must professe my self not able to understand . ] § . 29. to this i shall not doubt to apply a satisfactory answer , and such as you will acknowledge to be such , by distinguishing of gods withdrawing his grace . for , 1. it being gods method to give more grace to those that walk worthy of it , the humble obedient children of grace , when he on our provocations stops that current , this may be called withdrawing . god's smitings are his admonitions , ( heare ye the rod , ) his admonitions , as any other dispensation of his word are vehicles of grace , and when these prevaile not , they are thus withdrawn , i. e. not farther encreased , ( why should yee be smitten any more , &c. is . 1. ) yet is this withdrawing consistent with gods affording sufficient grace , either by instruments of some other kinde , or even of the same kinde , the continuance of that proportion , which was formerly afforded ; as he that gives a competency , and would if he saw it well used , daily make additions to it , though he see cause to with-hold those additions , yet he may continue that competency . but in propriety of speech , ( the truth is , ) this is rather with-holding , then withdrawing , yet because the not giving what was promised to be given is tantamount to withdrawing , i therefore place this in the first ranke , supposing it cleare , that this doth not onely leave sufficient grace ; but is it self designed to awaken and quicken those that did not formerly make good use of it , lest a worse thing yet befall them . § . 30. secondly , then withdrawing being taken in the proper sense , for taking away from and diminishing the stock , before afforded , that may yet be but in part , not totall , and there being a latitude in sufficient grace , some degrees of that may be taken away , and yet that which remaines be sufficient , an image of which is that degree of church-censures , which cutting off from the participation of the eucharist , or suspending from it , allowes the hearing of the word , and partaking in the prayers of the faithfull , and this act of gods withdrawing , again is so far from denying sufficient grace , that it is purposely used and designed , as the most probable means to make that sufficient grace effectuall , which formerly had not been so . § . 31. there may yet be a third , and yet further degree of withdrawing , which at the present , and as to sufficient grace , may be said to be totall , i. e. such a withdrawing of grace at the present , that it shall truly be said such a man is not now allowed sufficient for his necessities , whether it be that his necessities are grown greater , and so the former competency will not suffice , or be it also , that some of that which he had is withdrawn , as when he that for some time had no violent temptations , and was furnished with strength proportionable to what he had , upon his betraying this strength , and sinning willfully against it , is by god called out to sharper combats , having been foiled with the weaker , and perhaps some part of his former strength withdrawn from him also , when he hath most need of succours , and should certainly have had them , had he not thus provoked the withholding them . in this case the aime of this punishment of gods is yet most wise and mercifull , thus to convince such a man of his guilts , and impotence , ( the effect of them , ) and so as by turning nebuchadnezzar into the field , thorowly to humble him , to excite ardency of prayers , both for pardon , and grace , which god in that case failes not to give , and so to restore such a man to a greater stability of his former state . § . 32. and so still this is neither finall , nor simply totall , as that signifies withdrawing all grace , but onely totall for a time in the sence declared , as it signified the withdrawing what was necessary to their present state . § . 33. and i need not shew you how far this is reconcileable with sufficient grace , any farther then thus , that such an one though severely mulcted hath yet time for repentance and grace to make some use of it , which if he failes not in , he hath assurance of more grace , and this demonstrated to be so , by his not being cut off in his sins , ( gods long-suffering leading him to repentance , ) and by the light of gods word , and articulation of his calls dayly continued to him , which are not void of that grace , which is sufficient to work conviction , and hath the promise of more , ( upon asking , ) made to him that is thus qualified for it . § . 34. fourthly , there is the removing the candlestick , the withdrawing all the outward ordinary means of grace , the preaching of the word and sacraments , which if it be done by the censures of the church , is called the delivering up to satan , or if it be done by gods judgements , invasion of barbarians , &c. it is yet to those persons that are thus punished , perfectly proportionable to that of the church-censures . and yet of those it is said expresly by the apostle , that the end of inflicting them is for edification , that they may be disciplined , taught not to blaspheme . this supposes continuance of grace to them that are thus punished , and that sufficient to make use of this punishment to their amendment , nay the punishment , though it be the withdrawing of one instrument of grace , is it self another , and therefore purposely chosen and allowed in exchange for the former , because it is looked on as the more probable to produce the effect . § . 35. they that see so great a benefit withdrawn from them for their unworthiness , will be thereby excited to reflect on their provocations , and bewail them , and contend by all regular means to regain what they have forfeited , and to repair their defects some other way , and this being the very end to which this punishment is by god designed , it is not imaginable , he doth yet ( till this method also be despised ) withold that degree of grace from such which is necessary for the producing of the effect . § . 36. all the ordinances of god , we know ( and such are the censures ) yea and all the wise dispensations of his providence , particularly his punishments of this life ( and therefore this , as the last , beside excision ) are instruments of grace in the hands of his wisdome , as well as the preaching of the word is , and therefore in all reason to be resolved to be the vehicles of grace also , and so neither is this any objection against gods giving sufficient grace to those , whom he thus punishes , in case they begin to make use of it . if they do not , but continue still obstinate , 't is just it should at length be withdrawn from them . § , 37. but this must be understood onely of those persons to whom the light of the gospel had formerly shined , not to their distant posterity , which never have had any gleames of it , though their ancestors had the fullest sunshine . these are to be reckon'd with the heathen , with whom you know we undertook not to meddle , treating onely of the scripture-election , terminated in those to whom the scripture is revealed . § . 38. fifthly there is a totall and finall withdrawing of all grace , as well as the means of it , which is visible in the cutting off such an one in his sins , and when this comes , our former supposall of sufficient grace , as of the preaching of the word , and god's calls , are utterly at an end , but this breeds no shew of difficulty , that man having enjoyed and mispent his time of sufficient grace , and now the store-houses are shut up . § . 39. but there is yet possibly a sixth state of with-drawing , when before either cutting off , or with-drawing gods outward calls , whilst life , and the preaching of the word is continued , the obdurate sinner , that hath long hardened his own heart against god , thereby provokes him totally to with-draw all inward grace from him , as much as if he were already in hell ; this seems to be pharaoh's case after the sixth judgement , and was designed by god to very excellent ends , to make him an example to all those that should be inclined to harden their hearts against god ; and though we know not that god thus deals with any others , yet it is sure he justly may with all whom he may justly cut off in their sins . and in this case i acknowledge the non-conversion of such a man is not onely imputable to the indisposition of the person to be wrought on , but also to the withdrawing of the divine grace , for then , as i said , the former supposal ( of the like sufficiency remaining ) ceaseth , and is out-dated . § . 40. what fresh difficulties can arise from this concession , i cannot divine , unless 1. it should be objected , that then , it seems , the word is not alwayes the vehicle of grace , and then 2. who knows when it is so , when not ? and how then is this reconcileable with the doctrine of sufficient grace alwayes accompanying the word ? and to these the answers are obvious , 1. that it is granted that the word is not the vehicle of grace to the divils who believe and tremble , to the damned who have received their sentence , nay nor to those that are thus arrived to the highest degree of obduration in this life , and have , as pharaoh , this exterminating sentence passed upon them . it is sufficient if it be so to them that are in a capacity to make use of it , and have not utterly hardened themselves against it , the scripture-expression being , that the gospel is the power of god to salvation to every one that believes it , and this is enough to establish our pretensions , the doctrine of sufficient grace . there is a competent time allowed every man , and 't is certain , death is the conclusion of it , 't is possible some space before death . § . 41. as for the second , if it were on the premised grounds granted , that sometimes it cannot be known whether or no the preaching of the word do then bring this grace with it , yet the one regular consequence would be that we should all be the more carefull to make use of grace , when it is afforded : but when to this is added , that this barren season is alwayes the reward of obstinate obduration ( and of nothing less then that ) as long as we have any softness left , that is our assurance that this sad time is not yet come upon us . they that go on in their obdurate course , have reason to expect this fatal period every hour , but they that have remorse , and any degree of sincere relenting , may know by this , that this state of spiritual death hath not yet seized them , and that is sufficient to guard this doctrine from all noxious consequences , having provided that none shall hereby think his state desperate , that is willing to reform it . § . 42. but then it is farther to be remembred , that there appears not in the word of god , any other example of this totall spirituall dereliction finally inflicted , before death , but onely that of pharaoh , after the time that god is said to have hardened his heart ; and the reason of this is set down , god keeps him alive , after the time due to his excision , that he might shew in him his power . and such singular examples ought no farther to be taken into consideration by us at this distance from them , then to warn us , that we keep as far as it is possible from the like provocations , and then there remains not , that i discern , any farther appearance of difficulty in this matter . § . 43. as for any others that shall be apt to occur , when men set themselves to consider of these points , not divining what they are , i may not pretend to speak to them , any farther then thus , that in all probability they may be measured by these , which you have chosen to mention , and by nearer approach to them be likewise found not to be so deep , as at the distance they are conceited to be . this then concludes your trouble ; it remains that according to my promise i now onely annex the letters of praescience , and hasten to subscribe my self your most affectionate brother and servant h. hammond . the extracts of three letters concerning gods praescience reconciled with liberty and contingency , referred to , and promised in the first letter to d. sanderson , §. 8. the first letter . § . 1. as to the distinction betwixt inevitably and infallibly , ( of which you desire my sence ) it is certain you must understand no more by the infallibility , then is vulgarly meant by necessitas ex hypothesi , which is no more then that whatsoever is , cannot not be , or , omne quod est , eo ipso quod est , necessariò est . for so whatsoever is seen , or ( which is all one in an infinite deity ) foreseen by god , is thereby supposed to have , in that science of his , an objective being ; if it were not , or did not come to pass , it should have no such objective being , if it have , it is thereby evidenced to be seen by him , who was , is , and is to come , and so ( being infinite ) is equally present to all , and equally sees , and knows all from all eternity . what therefore you conclude ( as it is most agreeable to this , so it ) is most true , that god knows all things as they are , such as come to pass contingently , he knows to come contingently , and from thence i undeniably conclude , therefore they are contingent ; as for socinus's resolution that he foresees onely what are foreseeable , and that contingents are not such , but onely those that come to pass by his decree , i conceive it as dangerous as m. calvins , that he predetermines all things , and it is visibly as false . for it is evident by the prophecies of judas &c. that god long ( before ) foresees sins , which are as certainly contingent , and not decreed or decreeable by god. if therefore any that writes against the remonstrants go about to retort their arguments , and conclude from their acknowledgements of gods praescience , what is charged on their adversaries doctrine of praedetermination , i conceive it is but a boast , that hath no least force in it , praedetermination having a visible influence and causality on the object , but eternal vision , or praevision being so far from imposing necessity on the thing to be , that it supposes it to be already , from the free choice of the agent , and that being of it is , in order of nature , before its being seen . gods seeing , or foreseeing hath no more operation or causality of any kind on the object , then my seeing your letter hath caused your letter . you wrote freely , and now i see it , and that being supposed , it is infallibly certain that you have written , and that you cannot not have written . and just so it is in respect of god. onely i am finite , and so is my sight , i see few things , and those onely which are present , but god being infinite sees all ab infinito , that are never so long hence future . — at cambridge they have lately printed origen contra celsum , and philocalia gr. & lat. ( which were rarely had and dear ) the latter of which hath good chapters on this subject . § . 2. this letter met with some prepossessions , so far advanced , as to cause a reply of some length , and that necessitated my larger endeavours to remove them , which i shall here add also ; his reply , to which this referres , is none of my goodes , and therefore i may not take that liberty in disposing of that , but you will discerne the force of it , in my returnes , which were as followes . the second letter . sir . § . 3. i received your letter , and in it your sence of that difficult point , which i cannot approve of , but on the contrary assure my self , that as omnipotence is not onely the power of doing all things that any or all creatures can do , but more then so , the doing all things that imply not a contradiction , ( as the same thing at once to be and not to be , the doing of those being as impossible to god , as it is to lye , ) so the omniscience of god is the knowing all things which any creature can know , and not onely so , but the knowing all things which implye not a contradiction to be known , and then that will be extensible to all things that are past , present , or to come , of what sort soever they are ; what is past , or present , or being future is decreed by him , or comes to passe by some necessary cause in nature , which he decrees not to hinder , gods knowledge of these will not , i suppose , be doubted of . all the question will be of future contingents , which before they are done , are possible to be , or not to be , but whensoever they come to passe , are as determinately in being ; as is any thing else , ( the most necessary , ) that is allready done . unlesse then , what by being future is out of my reach , is also by being future , out of gods reach , there can be no pretense that any such future contingent should not be objicible to gods all seeing knowledge . § . 4. and that nothing that ever shall be , or will come to passe , is thus out of gods reach , must sure be yeilded to gods immensity , which relating to time , as well as place , it will be equally derogatory to it to limit it to the present time , in opposition to the future , and to the present , ( be it whatsoever finite , ) place . this therefore i take to be the one thing fit to be considered in this matter , whether gods immensity comprehend not a commensuration to all time , and somewhat beyond that , as much as infinite is beyond finite . § . 5. this i suppose cannot be denyed to the notion which is due to a deity , and if so , then god was immense from all eternity , and cannot be imagined to advance or arrive to this by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proficiency , or improvement , by continuing or enduring from the beginning to this time , or to the end of the world , but in every imaginable point of time , even before time was , he was thus immense , and if so , his knowledge being as immense as himself , all that he was from eternity present to , ( i. e. all things that ever were or shall be , ) must needs be objected to his knowledge . § . 6. against this , your prime argument is , that it is no more derogatory to his omniscience not to know that which is in nature unintelligible , then to his omnipotence , not to do things impossible . ] this is expresly socinus's grand argument , and to it i answer . 1. that the phrase , ( in nature unintelligible , ) may be set to signifie no more then what no naturall , i. e. created power can know , and then there is no truth in the proposition , unlesse proportionably [ impossible ] signify what no finite naturall created power can do : and if both those phrases be meant so , there is nothing gain'd by it , because a deity may both do and know more , then any creature can . but then secondly , the phrase [ in nature unintelligible ] may also signifie that which in the nature of things , whether finite or infinite , created or uncreated , is not possible to be understood ; and thus i suppose you meane it , and then the interpretation of the phrase must be , that for such a thing to be objicible to any , though infinite , understanding , implyes a contradiction , ( for nothing else is simply impossible : ) and this being your meaning , i absolutely deny , that for god to be by his immensity present to all time , ( and all that he is present to , he may see , ) implyes a contradiction , or hath any appearance , ( to him that considers what infinite is , ) of so implying . and if you will make tryall and attempt to prove it doth , it must be by proceeding on the known definition of contradictoryes , a repugnance in terminis , as idem eodem respectu esse & non esse , and then you will soon discerne the unquestionable truth of my deniall . for gods seeing all future contingents , will neither imply god to be , and not to be , to see , and not to see , to see certainly , and not to see certainly , nor the future contingent to be , and not to be , or to be necessarily and not to be necessarily , or to be future , and not to be future . for the thing being future , and contingent now , and so continuing till it comes to passe , and when it comes to passe , coming to passe contingently , and so as it might not come to passe also , but when it actually is done , it implying a contradiction , ( and so being impossible , ) not to be done , and so being necessary necessitate hypotheticâ , i. e. supposing that it is , all this god sees and knowes by the severall acts of his intellect , answerable to the severall notions of the thing . § . 7. from all eternity , and so in every point of time , before it comes to passe , god sees it both as future , and as contingent , and so , as that , which till it is , may be or may not be ; and when it comes to passe , in ipso fieri , he sees the man that does it , act freely , having power to the contrary , and the thing never necessary , but as being done , and that onely by that necessity , whereof that proposition in logick is to be understood , omne quod est , eo quod est , necessariò est . all which is very obvious to be conceived , and there is not the least contradiction , or shew thereof in it . § . 8. this one would thinke you readily granted , when you say , god infallibly knowes all that is past , present , or possible to be , ( for no man demands any more , ) yet you deny it again in these words , [ meer contingents which with equall possibility may be , or may not be , have no being in act , and therefore can cast no reflection , or objective being into the mind of god. ] to which i reply , first , that you ought to advert . 1. that what may be , or may not be , may be . 2. what may be , is possible , and 3. you your self confesse that god knowes all that is possible . secondly that the having no being in act , ( which seemes to be your stumbling block , ) is a phrase proportioned to the thing , and to our finite understandings , to which the thing is future onely , and so hath no being yet : but when god is considered as infinite , then whatsoever shall ever be in act , that actuall being of it , is the object of gods sight , and hath been so from all eternity , and is no more removed from him , then that is removed from me , which is present with me ; and if you say , god sees before , what in after time shall hang in the ballance of humane indetermination , i e. what he may do , deliberates , and is free to do , or not to do , but hath not yet done , i demand , why may he not also foresee which end of the ballance doth at length overpoise ? ( is not one of these as truly future , as the other , when the man is not yet borne ? ) and so again , which end doth not overpoise , and never will , although he see it might , if the man should choose so , and that the man may so choose , but still that he doth not . this is it , wherein you say the contradiction is , and now it is visible there is none , nor the least approach towards any . § . 9. here you add , ( which is your second main objection , ) that it is a mistake to call that possible , which god foresees shall never be , for if god foresees the contrary , ( i. e. that it shall never be , ) it is indeed impossible . but , 1. i pray , is nothing possible to come to passe , but what actually comes to passe ? if so , nothing that is , is contingent . but if some things be possible to come to passe , which yet do not come to passe , why may not god see they will not come to passe ? and if he can , then that is no mistake , which you say is . 2. do but change the word foresight into ( which is the same , ) seeing from all eternity , and then it is plain , that god from all eternity may see that thing will never actually be , which yet is free for the agent to do , or not to do , ( and god sees that too , ) and so is possible every way , save onely ex hypothesi , on supposition that it will never be ; and as the bare hypotheticall necessity is no absolute necessity , so the bare hypotheticall impossibility is no absolute impossibility . 3. god sees every thing as it is , and it 's being or not being such , is in order of nature antecedent to gods seeing it ; therefore it infallibly followes , that if it be possible to be , though it shall never be , god sees it is possible to be , and if god sees it possible , it unavoidably followes that it is possible . § . 10. and it is not fit here to interpose , that though it seem to us possible , in respect of second causes , yet if god foresee the contrary , it is indeed impossible ; ] for what i am by god left free to do , or not to do , that , not onely seemes , but is indeed possible , and so it is , though in event i never do it , and being so in it self , god's seeing it will never be , hath no least influence upon it , so as to make the least change in it , ( for that is the work of his will , not of his knowledge , ) and so it cannot from possible convert it into impossible . § . 11. when therefore you say , no cause can effect that which god sees shall never be , this is onely true in sensu composito , that , in case it shall never be , and so god sees it shall never be , no cause shall effect it , but in sensu diviso it is most false , for i am truly able to write more lines to you then i shall ever write , or consequently then god foresees i shall write , and even this , that i am thus able , god equally foresees . § , 12. by this you see how far i am from being convinced , or by any reason forced to grant , that future determinations of free agents are not foreseeable , and what the inconvenience is of affirming they are not , even no less then derogating from gods immensity , and infinity , and judging the perceptions of an infinite creator by our finite , created measures , his more then unfathom'd ocean by my span , and feigning contradictions , where there are none . § . 13. now to the inconveniences which you enumerate , i shall reply also , as oft as i perceive i have not prevented , or answered them already . the first is , that the sight can be no more certain then the things are which are seen , and therefore there cannot be a certain knowledge of those things , which in their causes are uncertain , ] i answer that all the certainty of the knowledge of any thing depends upon its being first , and then of its being known to be , and not onely upon the certainty of its causes ; i do now as certainly know that i have written nine pages to you , as i know that the fire burns , therefore that may be known certainly , which is not certain in its causes . and as that which is present to me is certainly known by me , so are all things to come from all eternity , present to an immense creator , be they contingent , or not . and in this case there is not more in the effect then in the cause , for what is contingently come to pass , being done , is certain , and cannot be undone , and god sees it , as it is , therefore he sees it as done , and so certain , yet as done contingently , and so as that which might not have been , the being , certain , the manner of its coming to act , uncertain . the being then being the cause of the seeing , or in nature antecedent to it , and the seeing the effect or consequent of the being , the certainty of the effect is but proportionable to , and exceedeth not the cause . § . 14. the second inconvenience is , that of saying that every thing that happens was certain to be , before it happens ] but i say not so , unless by certain you mean ex hypothesi , certain to be , in case it be ; for in case it should not be , god should see it would not be , and then it should be as certainly otherwise . § . 15. the short is , all exhortations , industry , preaching , &c. are founded in the liberty of our actions , and if they be free till they be actually determined , and then are past freedome , and become necessary , so consequently must exhortations , &c. be all usefull , till the thing be done , ( and then indeed , as to the doing , or not doing that , they are not usefull , but their second season of usefulness comes in , in case it were a sin , exhortation to repentance , &c. ) and that is as much , as can be or need be pretended to , and this is fully competible with gods seeing certainly from all eternity , whatsoever shall come to pass in time ; his seeing it supposing it done , though for the manner of its being done , that were contingent , and if so , then is it not certain to be , before it happens , but it is certain to be , when it is , and it first is , in order of nature , before it is seen , and its being already seen , before it be done , depends onely on the immensity of gods presence , and sight , which reacheth out to all that ever shall be ; so that that which is future to us , he is present to it , and in that sence , though he sees it as future , t is yet present to him . § . 16. your third inconvenience is , that , by this , the damnation of such or such men is as fixed and unalterable , as though they were reprobated from all eternity , and it is as ill in respect of me , if i must inevitably be damned by my own free will , as if i had been sentenced to hell by gods decree , and in respect of god worse , for he must be deprived of the free exercise of his omnipotence , ( because he cannot make that not to be which he foresees will be ) and brought under a stoicall fatality , and so be an helpless spectatour of what anothers will is pleased to effect . ] i answer if by [ such and such men ] you mean such or such individuall entities , without respect to their qualifications or demeanures , then all your consequence , as it is inconvenient , so it is false , for from gods seeing ab aeterno , that judas will be reprobated , it follows not , that he sees he will be reprobated , but for his willfull treason . but if you mean by such or such men ] men so or so qualified , i. e. finally impenitent , then 't is true , but not inconvenient , that finall impenitents , should from all eternity be reprobated . and speaking of these in this sence , 't is true , which you add , that it is as ill in respect of the person , i. e. finall impenitents , meaning by [ as ill ] as sad and penal , nay 't is more sad , and penal to be reprobated for final impenitence , which i am guilty of by my own free-will , then it would be to be onely by gods decree involved in it , my willful culpable guilt being some addition to my misery , and ( as long as god is just ) it being expectable that those punishments will be sharper , which i bring on my self , by the exercise of my free will , then what comes on me by a decree grounded no way in my actions . and so still this is no inconvenience . but if you mean by [ as ill ] that which hath as little mixture of gods goodness towards me , then your consequence is false , for to gods seeing judas reprobated , and his seeing it ab aeterno , it is no way consequent , that he gives him no power to escape damnation , viz. grace to be able to stand and not fall , or grace to recover if he will make use of it , but the contrary rather follows ; for how can god see him damned for the betraying christ , and not repenting and returning , unless this were done wilfully by him ( sins of weakness and ignorance finding mercy , as in the case of saul , persecuting the church ) and unless he were first a disciple of christ , and so were illuminated , and assisted by christ , and if he were so , then he had this power and grace , or might have had it , if he were not wanting to himself , and if so , then this was not so ill to him ( in this sense , of which now i speak ) as to have been irrespectively reprobated , and never vouchsafed this grace . § . 17. so when you say it is worse in respect of god , and prove that because he must be deprived of the free exercise of his omnipotence ] there is no truth in that consequence , or the reason of it . for gods omnipotence consists not in being able to make both parts of a contradiction true , that were in the very attempt a departing from veracity , a falseness , a sin , and so the greatest impotence , and so most contrary to omnipotence . and such is that , which alone your consequence , and the reason of that supposes , making that not to be , which he foresees will be , for by the latter part of that expression you mean that which from eternity he sees to be done , and then to be done and not to be done , is in terminis contradictory . and this impotence or not being able to cause the same thing at once to be and not to be , is far from all notions of stoical fatality , that i ever heard of ( els sure all rationall creatures must be stoicks , for they all resolve that what is , cannot not be ) and as far from making god an idle helpless spectator of what anothers will is pleased to effect : for his providence , and assistence , and efficacy belong to other things , not to the making that not to be , when it is , but to the preventing it before it came , giving grace sufficient , preventing , restraining , exciting , &c. ordering it and disposing of it to his own wise ends , when it is done , and punishing the doer justly , if he repent not , to which he is also ready to give grace , if he humbly ask , and seek and knock for it : all this is supposed to be done by god , and so god is no helpless spectator , and all this is reconcileable with the effects being wrought by our free will , as long as gods grace works not irresistibly . § . 18. here i remember that of s. augustin . de civ . l. 5. c. 10. nullo modo cogimur , aut retenta praescientia dei , tollere voluntat is arbitrium , aut retento voluntatis arbitrio , deum , quod nefas est , negare praescium futurorum , ( this is expresly contrary both to the calvinists pretension on one side , and the socinians on the other . ) § . 19. your fourth inconvenience is , that then god never purposed to save all mankind . ] if by purposing you mean decreeing , and by saving , actually bestowing heaven upon them , then that consequence is true , but not in the least wise inconvenient , for god never decreed to save final impenitents , and such are many of mankind , after the giving of christ , but on the contrary , hath sworn such shall not enter into his rest . the saving of mankind which god decreed is the redeeming them , and giving them christ , and grace , and making them salvable , and being deficient in nothing toward that end to those , that will make use of it . as for the other notion of salvation , it is no where said that god purposed that in the notion of decreeing , but onely that he so will'd as to desire it , and to give sufficient means of effecting it , but those means proportioned to rational agents , and so not violent or irresistible , or such as should , by being contrary to freedome , exclude rewardableness . so when you say , christ could not have an intention to dye for them , who he foresees would be nothing advantaged by it ] if by dying for them ] you mean so dying , that they should actually be saved , so 't is true , he intended not to dye for those that are finally impenitent , and so are not advantaged by it , for sure it is no part of his covenant or intention in dying , to save such : but if by dying for them you mean purchasing pardon , upon supposition of repentance , then that he intended thus to dye for them , that make not this advantage of it , ( and so he sees make it not ) appears evidently by many texts , which tell us of his redeeming those that deny him , that perish , &c. and is intimated by the very style you use of their being nothing advantaged by it , for if he did not purchase those advantages for them , why is that phrase used ? § . 20. your fifth inconvenience is , that on this supposition , god could not seriously call upon such , whom his prescience points out for damnation , to repent , more then i could bid him take heed that he fall not , whom by tumbling down i saw mortally bruised already . ] i answer , 1. that if you mean any more by that phrase [ his praescience points out to damnation ] then [ he sees ab aeterno , that they will not repent , but dye in their sins , ] i reject the phrase , as not belonging to the question , my hypothesis being far from yielding , that praescience doth any other way , but this , or in any other sense , point out any to damnation . and therefore changing that obscurer for this other more perspicuous phrase , i say that gods praescience of mens not making use of his call , is very reconcileable with the seriousness of his call , which i inferr from gods own words , and oath , as i live , saith the lord , i desire not the death of him that dyes , turn you , turn you , for why will you dye ? what can be more serious then this speech , directed to those that dye , and he sees , obstinately will dye . but this differs widely from my warning him to take heed of falling , whom i see actually fall'n , because whensoever god thus calls not to fall , the man is not fall'n : when he calls him to arise again , being fall'n , he is not irreversibly fall'n , and therefore accordingly he calls him ( not , not to fall , but ) to rise again . and what god thus doth in time , god ab aeterno decreed to do , and his foreseeing it would not produce the desired effect , was in order of nature after the decree of doing it , and therefore is in no reason to have any influence on ( so as to change ) the decree , and if not so , then the decree standing still in force , it is most necessary that it should be performed , and so that god should in time call thus seriously to repentance . § . 21. and indeed , for god to foresee ( as he doth , or els would not punish for it , ) that his most serious call will be rejected , and yet not to suppose his call is most serious , is an absolute contradiction , and so cannot possibly be supposed or imagined . § . 22. to my argument of judas's sin being foreseen , and foretold by god , from whence i conclude that that is foreseen which is not caused by god , or to which the man is not determined by any act of gods will ) which you say is very pressing , you answer by referring to my judgement 1. whether the prophecies could not have been fullfilled , had judas never been born : 2. whether by listning to his master he could not have repented , &c. ] to the first i answer , that the prophecy , as it was terminated in him , could not possibly have been fullfilled , had he never been born , and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or utmost completion of the prophecy psal . 41. 9. was terminated in him , the holy ghost by s. peter tells us , act. 1. to the second , that i doubt not but by listning to christ , he might have repented , and then god foresaw that he might , yet foresaw he would not do what he might , and so foretold this ; whereas if he would have done otherwise , it is as undoubted , that god should have foreseen that , and might , if he had pleased , have foretold it also , as christ did not onely his treason , but also s. peters denyall , and repentance also . as for that which you suggest , that the prophecy of him might be like that of jonah , conditional ] 1 , there is little probability for it , when the event hath so much otherwise interpreted it , which if it had not done , i should not have resisted your suggestion , as far as concerned his perishing . but then 2. you know my argument was founded in gods foreseeing his sin ( and no his perishing ) and to that his conditional foresight , exemplified in jonas to nineveh , is not applyable , § . 23. that which you cite from chrysostome , who gives for a reason why christ admitted judas to the sacrament , that nothing might be omitted that might conduce to his amendment ] belongs not to your first , but second question , and so i allowed of it , as you see , and am not prejudiced by it . for to your concluding question i answer expresly , christ look'd on judas's not sinning , or repenting , as possible , till by his repudiating all the means of grace , and his measure of iniquity fill'd up , he withdrew his grace from him , which whether he did before , or not till his death , i have no means of desining . onely this i resolve , that christs foreseeing what he would do , had no least influence on the effect , any more then the effect hath on the cause , or the sense on the object , gods foresight being in nature consequent to , and caused by his doing it , not the cause of it . and when you say , that if it were possible , then the contrary was not certain , i grant it was not certain , till it was done , and when you inferr , then it could not be foreseen , i deny the consequence , for those things which are not certain , till they are done , may by an immense deity be ab aeterno seen to come to passe in time , and so that sight or foresight be as certain , as a foresight of what is most necessary in its causes : and the reason is clear , because of that which is done , it is as certain that it is done , as of that which is in causis , it is certain , that it is in causis , and being so , it may cast a reflexion on the understanding of him that is present to it , and so is god to futures , as well as to the present . § 24 , and when you say in your postscript , that it is a contradiction to say that things past or future are present , and therefore all things are not , nay cannot be present to god ; ] i answer , 1. that you use not the right definition of a contradiction , in saying thus , for future doth not contradict present , but present and not present is a contradiction , and so future and not future ; 2. although it be granted of any finite thing , that it cannot be both present and future , yet god being immense , may and must be present to that which is future , or els he is bounded and limited . yet this doth not inferr god to see what is future as present ( which you say is to be deceived ) but to see what is future as future , which though indeed it be future , yet he by his immensity may be present to it . and none of the inconveniences , which you add , follow on this ; onely let me tell you ( on strength of that proposition , quicquid est necessario est id quod est ) that as god cannot change what is past , so he cannot change that which is present , so as to make it , when it is present , not present , and then no more can he change that which is future , so as to make it not future . all that can be done is , either 1. to make that which is contingent ( and so may be or may not be ) to become necessary , by decreeing it ; or 2. to come to pass really , though but contingently , or els 3. not to come to pass , or finally to leave it still free , yet to foresee what will freely be done , as much as what will necessarily be done . § . 25. so that you see the maxime which you mislike , is not so much , that all things are present to god , i. e. represented to him sub ratione praesentis , as this , that god by his immensity is present to all things , and his sight being as infinite as his being , this is as easie to be understood , as the other , or as any infinite is comprehensible by our finite understandings , which you call duller apprehensions , for so sure are all ours , when we imploy them upon infinites . you see into what a length i am run , indeed much above mine own intentions , but shall not repent of it , if it contribute to the disabusing you , and shewing you the way out of this intricacy . § . 26. this second letter having some enforcements of the old , and addition of new scruples , returned to it , by the same hand , which i accounted it my duty to answer at large , by a third letter , ( which i suppose will conclude this controversy , ) i shall here also subjoin it . it was as followeth . the third letter . sir . § . 27. though yours of — made hast to me , yet i found no leasure to afford it any serious reflections , till this — and therefore being already guilty of two long delayes , i shall not now encrease them by prooeme , but fall immediately to the view of your reply . and in it , what you first lay down , partly by way of concession , partly by way of apology for your own notion , partly by way of opposition to mine , i must confesse i see not what propriety of application it hath to that which was the ground-work of my paper , viz : that whatsoever hath a being , or ever shall have a being , ( which though by being future 't is out of my reach , yet by being future , is not removed out of gods reach , ) is objicible to gods all-seeing eye of knowledge , and this upon the grounds of his infinite unlimited immensity , by you and by all christians acknowledged , and the no contradiction , ( which alone renders it impossible to god , ) which it implyes , for god thus to reach out immensly , and see all ab aeterno , which ( and in the manner as it ) in time comes to passe . § . 28. in stead of shewing this implicancy of a contradiction , ( which alone was to have been done , ) you have tendred a reason to prove , [ that god's knowledge is not properly said to be immense , in regard he knowes all things possible , ] viz : because they conjunctim are not absolutely infinite . but sure this hath no force against my position , which doth not prove gods immensity of knowledge , by this argument of his knowing all things possible , or by any other , but takes that for granted , and needing no proofe , and from thence inferres and concludes the other , viz : his knowing all things past , present or future , and against this concluding 't is visible your reason is of no kind of force , [ for that these conjunctim are not infinite , ] for an immense knowledge may and must see all finites , though it self be infinite . § . 29. so again , when you say his immensity cannot relate to time , and place , which are both finite , and you cannot see how any quantitative extension should be subjected in a purely spirituall essence , and press this with absurdityes , and strange consequences , ( as if it were maintained by them , against whom your debates lye , ) if you consider again , you will see , there was no cause for it , i am sure in my papers there was none , which when they proposed to your consideration , whether gods immensity comprehend not a commensitration to all time , immediately added , and somewhat beyond that , as much as infinite is beyond finite . by comprehending a commensuration to all time , if when it had that immediate addition to explaine it , it can be misunderstood , i must then farther expresse my self , that i meant , no quantitative extension , or indeed any more then this , that god is , was , and shall be , from , and to all eternity , and as his essence , so is his immensity , omnipresence , omniscience ; he sees and knowes all things , not onely that are or have been , but that ever shall , or will be , i. e. shall ever have an actuall being , objicible to knowledge , and even for possibles , that yet never come to passe , he sees and knowes both parts . 1. that they are possible to be . 2. that they will never be . § . 30. this i have added in relation to those words of yours , on which you seem to lay weight , [ the time to come is now no time , as the things which meerly be possible , are now no things , and therefore to apprehend that god is in such time , or that such things are present with him , is to conceive that that is not . ] § . 31. here , first , let me tell you , your comparison , or proportion holds not , being laid betwixt the time to come , which is really future , and the things meerly possible , which shall never be ; but passing that , 't is certain secondly , that though the time to come , according to our finite measures , is now to us no time , i. e. is not the present time , ( which holds equally of the time past , which being past is now to us not present , ) yet in respect of gods immensity this cannot be said , for that were to encumber him with our sinite rules , and measure infinity by our span of time , which with me you professe to avert , and abhor . § . 32. so though the things meerly possible are now no things , ( i shall add , nor ever shall be , ) yet even these are objicible to him as they are , i. e. as things meerly possible ; which yet never shall actually be , for he may and doth see that they are possible , and also that they shall not come to passe . § . 33. and when against this you argue , that this is to conceive that which is not , ] if you mean by it , that which is not actually , i grant it , but find no inconvenience in affirming , that god sees or conceives that to be possible , which he sees is not , nay shall never be ; but if you meane , that if so , then god conceives contrary to truth , there is then no shew of truth in that consequence , for his conceiving that to be meerly possible , which is meerly possible , is to see according , ( and that is not contrary , ) nazianzen's speech that god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes is , but neither properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be , and that eternity is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , part of time , is so far from having any unkind aspect on my notions , that it is the very thing that i contend , that we must not go about to fathom eternity by our finite lines of time , but lay all that is done in time , or ever shall be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naked and bare before him , and still acknowledge that beyond this , there is an infinite abysse , which we cannot fathom . § . 34. on this what you build , and apply equally to that which is past , and future , [ that which is past vanishing , say you , into nothing , and before it was , being nothing , ] might ( me thinks ) by being reflected on , extricate you out of your labyrinth . for can you doubt that god knowes what is now past ? i presume you do not , can not ; and then why may he not as well know what is future ? when the onely objection to that , being [ because it is not , and he must then know that , that is not , ] you have equally resolved , that that which is past , is not , as that that is future ; and so that your objection , either holds against both , or neither , i pray consider this . § . 35. next when you insist , that the acts of his infinite understanding , in relation to the creature , must needs be finite , as the creatures are finite . ] i cannot apprehend , how you can reap any the least advantage by it , meaning , as the words import , that god sees things as they are , for this you know and acknowledge is my ground also , and to this it is consequent , ( and so not strange , ) that whatsoever he sees ab aeterno , he must see , as it is , i. e. as it is done in time , whether necessarily , or contingently , but no way consequent , that he can see nothing ab aeterno , because it is in time that it comes to passe , for that which comes to passe in time , he that is eternall , and immense , and omniscient , may ( seeing it implyes no contradiction , ) see ab aeterno , though i who am finite , and whose sight is limited , and finite , cannot . § . 36. when therefore you argue , that it is no more derogatory to his eternal wisdome , to say that he sees or knowes this or that in time , and not ab aeterno , then it is to his infinite power , to say that it workes in a finite manner , ] me thinks the fallacy should be to gross to impose on you , upon a second view : the former member of your comparison expressly denying his seeing or knowing ab aeterno , which is the greatest derogation to immensity , and omniscience and eternity , when the latter hath no such negation of his power of working , but affirmes onely that he workes in a finite manner , ( which he may do sometimes , when there is no need of interposing his infinite power , ) but not that he workes not ab aeterno , which the proportion , if it were observed , would exact , and then that would be as derogatory to his power also . § . 37. the observing of this will i hope cleare to you that which you say is so strange , it being but the same fallacy again in another dresse , ( which therefore i shall no farther pursue , ) or if the reason which you add , from the temporariness of the creature , which ab aeterno had no being , save onely in mere possibility , ] have still any force with you , i hope it will cease to have so , when 1. you consider that an objective being is sufficient to cause knowledge , and that it 's being in time is no hindrance to an immense deity to see it ab aeterno , for if he may see it a day before it comes to passe , why may he not equally ab aeterno ? 2. that futures , though contingent , differ from meer possibilityes , that which is meerly possible never coming to an actuall being , and so being not future , and of such i should erre indeed strangely , if i thought god did foresee them as future , or see them as having an actuall being . it suffices that he sees them as they are , i. e. as meerly possible , and why that which is possible , though it never be , god may not see ab aeterno to be possible , i neither see , nor am offered by you any shew of reason . how you come to conceive it said by your adversaryes that the acts of gods understanding are all necessarily eternall , ( you meane i suppose by your whole discourse ab aeterno , ) i guess not , when he that saith god sees ab aeterno , what now i do , must also grant that he now , i. e. in time sees me do it , or else could not believe him omniscient . 't is the part of immensity to do both , and of omniscience to know all things both future , and present , and the affirming one of these is very far from denying the other . § . 38. you say this is no convincing argument , gods understanding was infinite ab aeterno , therefore whatever he knowes , he knew ab aeterno , more then this , gods power , &c. was infinite ab aeterno , ergo : what he does now , he does ab aeterno . ] but 1. who urged that former argument in that forme ? not i surely . 2. if i now shall , your parallel bears no proportion with it , unless the antecedent and consequent be better suited then they are ; for in your antecedent you speak of power , in the consequent of doing , which belongs to gods will , not to his power , ( for sure god does onely what he wills , not whatsoever he hath power to do , or to will. ) but set both to the same , viz. to his power , and then it will follow inevitably thus , gods power and ability of doing whatsoever he pleased was infinite ab aeterno , ergo . whatsoever he now does he had power to do ab aeterno ; and this is the argument which alone is suitable to the former , gods understanding was infinite ab aeterno , ergo . whatsoever he knowes , ( or now sees , ) he knew or saw ab aeterno , i. e. whatsoever now is , or ever shall be done . both these are apparently true , though one of those which you had suited amiss , were false , the other remaining true . § . 39. having removed these rubs , which you say thus hinder your consent , i shall hope you will yeild to as much as i pretend , which is not , you see , that god coexists to things that neither are , nor ever will be , i. e. to things onely possible , but not future , but that gods immensity is such , as that he reacheth out and is present , ab aeterno , to all that is done in time , and so that all that ever shall be , is ab aeterno objected to his knowledge ; against this nothing that you have said in your five first pages hath any semblance of force , and therefore i hope this now will be granted by you , and then i have it under your hand at the bottom of your fift page , that most of your objections will be easily answered , which therefore i might leave your self to do ; but having a little more leasure then ordinary , i will a while accompany you in the view of every of them ; and begin with your defence of your first objection . § . 40. and there first , when to prove it to imply a contradiction that a thing that is not , ( as , say you , all mere possibles are , ) should be intelligible , you thus argue , it 's being intelligible implyes that it is , so it is , and it is not , ( which is a contradiction , ) the fallacy is two fold , 1. you confound futures that are , ( by being such , ) supposed to have an objective being , though not as yet an actuall , with meer possibles , which never shall be , and so are not future , but onely possible to be , and agreeably are seen and known onely to be possible , but not to be future , and 2. you confound an objective being which alone is implyed in being intelligible , with present , or actuall being ; and now take it out of these ambiguities , and set it as it is , that god ab aeterno did , or now doth see that which to day is not , but to morrow shall be , and then what is become of that , [ is and is not , ] i. e. of the contradiction ? or consequently of your whole cause ? nothing being impossible to god , but what implyes a contradiction ; which therefore again i presse ; shew the contradiction , or yeild the cause . § . 41. secondly , when to your saying that all things past , present , or possible , are known to the divine wisdom , i returned a parenthesis , [ no man demands any more , ] and you now reply , that i did not fully apprehend your meaning , which was that god knew all things possible , not as future , my rejoynder is , that i well discerned the difference betwixt possible and future , all things being not future , which are possible ; yet because all futures are possible , ( though all possibles are not future , ) i could not misapprehend your words , which spake of all things possible , ] in concluding that all futures were comprehended under that style of all things possible , for sure futures are in that number , and then if all futures were intelligible to god , and by you granted to be infallibly known by him , this as i said , was all i demanded . there is difference i conceive , betwixt possible and meerly possible , all futures are possible , but what is meerly possible excludes futurity . sometimes you speake of meer possibilityes , and then i never apprehend you to meane futures , as , when you speake of all that is possible , i am obliged to do . § . 42. now then if you spake , or speake of meer possibilityes , and say that god knew all things meerly possible , as meerly possible , and not as future , you say most truly , but then your example of b's future marriage is nothing to your purpose , for if it be considered as future , then though it be yet possible to be , or not to be , yet it is not meerly possible , for by being supposed future , it is consequent that it shall be , whereas what is meerly possible , shall never be . when therefore you say , both are known by god as possible , ( viz : that he shall marry , and that he shall not , ) neither as future , you deceive your self , for though he sees both as possible , yet he sees one as future , viz : as contingently future , future when it might be otherwise , and the other as meerly possible , i. e. not future , sees it , i say , as future , not by consequences , or per scientiam mediam onely , in the ordinary notion of that , viz , if this be , that will follow , ( for which science there is place sometimes in things meerly possible , and not future , as in the example of the oracle concerning the men of keilah , that if david trusted them , they would deliver him up , when yet he not trusting himself to them , they did not , could not deliver him , ) but by reaching out so far as to see it done , in that other notion of scientia media , whereby god sees what man will freely do , and not onely conditionally what he might or would do . § . 43. your following objections against this , that what is known as future , is certainly known will be , but a. b's marriage is altogether uncertaine , ] is of no more force then the answer of the double necessity , simplex , and ex hypothesi evacuates , for what is certainly known will be , may be also in respect of the agent uncertain , as being free for him to do , or not to do , which notwithstanding when he hath done , it is then certainly what it is , and as so , it is seen by god from all eternity . § . 44. thirdly , when i said that the having no being in act , is a phrase proportioned to the thing , and to our finite understandings , 't is visible . 1. that i spake of the phrase , and nothing else . 2. that my meaning is , that to our finite understandings that is not present , or in act , which is still future , but yet god by his immensity may reach out , and be present to it , or see it , as wee do that which is before our eyes . § . 45. and when against my words you argue thus , [ if it be proportionable to the thing , then it is also to gods understanding which depends thereon , ] 't is plain again , that you misapprehend mee , for i oppose gods infinite , to our finite understandings , and not gods understanding the thing , to the reality of it ; god understands it , as it is , and so sees that future , and contingent , which is truly so , ( as cicero saith , vt praeterita ea vera dicimus quorum superiori tempore vera fuerunt instantia , sic futura , quorum consequenti tempore vera erunt instantia , ea vera dicemus , ) but till it actually be , god sees it by his infinite science , which by our finite we cannot reach . § . 46. let it then be granted that gods understanding depends on the thing , what followes thence ? no more but this , that future contingents having yet no being in act , and therefore being not visible to our finite faculties , have yet a being objective , as being really , though contingently future , and gods knowledge being proportioned to the things , and depending on them as such , i. e. as future contingents , and not as actually being , these he knowes by his infinite knowledge . § . 47. but say you , his understanding can be no more actuall then the thing is from whence he derives that understanding , ] what truth is there in this ? i know what is past , my knowledge is actuall , but the thing past is not so ; i know if the course of nature be not altered , ( or , which as to this matter , is equivalent , i believe , ) the sun will rise to morrow , here my knowledge or belief , is actuall , but the object is future , not yet actuall , save onely that it is now actually true , that the sun will rise then . and then why may not gods knowledge be actuall either of what is past , or future , ( and so now actually is not , ) and yet he see it as it is , i. e. what is past as past , what future , as future ? § . 48. fourthly , when to my question , [ why , if god sees before , that which in after time hangs in the balance of humane indetermination , he may not also foresee which end of the balance will at length overpoise ? ] you answer , that the foresight of the former is the foresight of possibles , but the foresight of the other is the foresight of a contingent future , and that the one is not as truly future , as the other , ] you cannot but see , you do not render any answer to the question , i. e. any reason why he may not see what is really , though contingently future , as well as that which is meerly possible ? it is true , one is not as truly future , as the other , but what shew is there of reason , that what is lesse future , or not future at all , shall be seen , and that which is future , and shall really be , shall yet not be seen by him that is omniscient ? can it 's no kind of being , not so much as in futurition , set the advantage on that side , and make that most intelligible , which hath no being , and that least , which hath ? if it do , yet sure it shall be no ground of resolving that the really future is not at all , even to god foreseeable , or that there is any contradiction in this , which if you remember was incumbent on you to prove , by that of hanging in the balance , &c. but is not now attempted by you . § . 49. i proceed to your defense of your second objection . and first when you grant that many things are possible , which will never be brought to act , ] how could you say before , that it was a mistake to call that possible which god foresees shall never be ? is that a mistake which is perfectly true ? or is not gods foresight agreeable to what is ? § . 50. but say you now , god that sees all things as they are , sees them as possible , not the one side of a contradictory proposition as determinately true , and the other as assuredly false , for so he should see them as they will be hereafter , but not as they are now , ] i answer , 1. god that sees them as they are , sees them not onely as possible , but as future , for they are not onely possible , but future , 2. of contradictory propositions , as , that i shall kill my self to morrow , and i shall not kill my self tomorrow , ] one is determinately true , i mean not by determinately true , that god hath decreed it shall be , but it is true on the one side , and not on the other ; for if i kill my self tomorrow , then it is true to day , that i will kill my self tomorrow , and if so , then it is false , that i shall not kill my self tomorrow . what then is determinately true , god sees as determinately true , and so sees it as it is . 3. if he sees them as they will be hereafter , sure this is sufficient , who would desire any more ? nay this is to see them as they now are , for now they are future , i. e. things that now are not , but shall hereafter be . § . 51. in your reply to my second answer , it is no way pertinent which you say of a bare supposition proving nothing , yet being granted proving any thing that is necessarily deducible from it . for 1. when i speak of a bare hypotheticall necessity , you speak of a bare hypothesis or supposition , which is quite another thing , your bare supposition is a supposing , ( though no more then supposing ) that to be , which is not , but our bare hypotheticall necessity is a conditional , as that is opposed to an absolute necessity . how wide are these one from the other ? 2. then if you review that my second answer , to which you make this reply , you shall see how little propriety it hath to it . it was this , change the foresight into seeing from all eternity , and then it is plaine , that god from all eternity may see that will never actually be , which yet is free for the agent to do or not to do , ( and god sees that to , ) and so is possible every way , save onely ex hypothesi that it will never be , and as the bare hypotheticall necessity is no absolute necessity , so this bare hypothetical impossibility is no absolute impossibility . to this your reply is , that though a bare supposition prove nothing , yet it being granted , it infallibly proves any thing necessarily conclusible from it . ] you see now how little this is ad iphicli boves , and yet , 3. if it were pertinent , it would not be for your advantage , for supposing , ( as i also do , ) that god sees the thing as contingently future , free for the agent to do or not to do , it must by your rule necessarily follow , that the thing is contingent , and so not absolutely necessary , or any other wayes , then that when it is , it cannot not be , which was all i had to make good in that answer . § . 52. in my third answer you grant all i aske , onely you interpose , that to our purpose it is all one whether gods prescience render the object certain , or presuppose and find it certain ; and , as if this were , upon the meer saying it , presently granted , as a maxime cleare by it's own light , you add no word of proof to it . which how far from reasonable it is , you will now discover . and 1. to render , and to find , are as far from all one , as to cause and not to cause , for sure what i render certain , i cause to be so , what i find certain is caused by another and not by me . and being thus distant in themselves , it is strange they should to our purpose be all one . is it all one to our purpose , whether i commit sin freely , when i had grace to abstain from it , or god cause or work it in me ? what two things can be lesse all one then these ? and this the one purpose , for which the men , with whom you dispute , do insist on this subject , and distinguish betwixt gods foresight and his decree . and therefore as you are very sollicitous that your opinion should be freed from the imputation of derogating from the divine immensity , and omniscience , so at this time it concernes you to be as carefull , lest you offend against gods purity , and other attributes , when you make it all one for his prescience to find and to render the object certain ; i. e. to see all the sins that wee commit , and to cause them . i pray consider this , and it will force you either to acknowledge that god foresees certainly what we do freely and contingently , or to deny our sins , ( i. e. voluntary actions , ) to be free , or to deny that christ foresaw that peter would deny , or judas betray him , both which he foretold to his disciples . § . 53. i proceed to your defense of the objected inconveniences against my answers to them . and first , it breakes no square , whether [ in themselves , ] be inserted , or omitted , 1. because what is in it's causes utterly uncertain , is so in it self . 2. because you yeild to all i said on this head as rationall and convincing , and onely question the truth of my principle , which you know i was not again to prove in that place , when i was answering the objections , or inconveniences . § . 54. your second inconvenience i understood before in the very sence that your instance now sets it , and accordingly i rendered answer to it , and shewed wherein it was that exhortations , &c. were founded , viz. in the liberty of our actions , so long as till they be actually committed , and no longer . and to this you give no answer at all , nor to ought i say on that head , but onely say over in another scheme the same thing to which i answered . § . 55. in this your new scheme you say , that had it been known aforehand , that a. b. would obstinately have continued in his wickedness , it had been vain to have used exhortations , and so for god ( supposing his prescience , ) it were vain to enjoyne them . ] here the word [ vain ] in the obvious notion imports unprofitable , or uselesse , and then , 1. i pray consider , whether it be fit to speak thus of god. it is certain christ saw peter would fall , judas would betray him , yet he told them both of it before , and that telling them was a timely admonition , and equivalent to an exhortation , adding of judas a terrible threat , or denunciation , that it was better for him , that he had never been borne . would you think it tolerable for any christian to say hereupon , it was vain , for christ to do all this ? i trow you would not , and therefore will your self think fit to avoid it . § . 50. should you have any scruple in this , the story of pharaoh , and the passages , rom. ix . referring to it , would , à multò majori & fortiori , supersede or answer it . god had there foretold moses , that he pharaoh's heart , which i hope is much more toward inferring a necessity , then christ 's foretelling peter , or iudas of the fall of the one , and treason of the other . and yet god exhorts pharaoh after that , and he that objects against his doing so , rom. ix . that saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why doth he yet , ( after that sixt judgement , when god himself hath sent his plagues on his heart , why doth he still , or yet ) find fault , is answered , nay but , o man , who art thou , that disputest against god ? § . 57. in the former part of that story , when it was not come to that height , yet it is most evident that from the beginning of moses's mission to pharaoh , god had foretold that pharaoh , would harden his own heart , and that ( alone ) is perfectly parallel to our case , which is of prescience of future contingent acts of mans will , yet are all gods messages and signes by moses purposely sent to melt , and perswade him to let the people go . doth any man now want a perspective to discerne that these messages of heaven were not vaine ? or that such acts of divine wisdom , ( his wayes , that are not like ours , ) are not to be submitted to our tribunall , but adored and reverenced , and no otherwise approached by us ? but then , § . 58. secondly , if by vain you meane no more , then that which doth not finally obtain the effect principally designed , so there will be no difficulty in affirming with s. paul , that gods grace and so his exhortations , &c. may be received in vain , for so god knowes it is too frequent for us to do , mean while what thorow our default becomes fruitless to us , doth not returne so to god , but serves gods subsequent , ( though it resists his , ) antecedent will , which is also gods will , viz : to punish the obdurate , as well as his antecedent is to save the humble and tractable , and the more frequent the exhortations are , supposing grace annext to enable to make use of them , ( as you know we suppose , ) the more culpable is the obstinacy against such meanes , and the more culpable , the more justly punished , and so gods justice vindicated from all aspersion , and mans freedome asserted : and the exhortations , that have contributed to all this , will not be deemed vain , though they attain not the fruit primarily intended , the salvifick effect or designe of them . § . 59. and whereas you compare this to a physician prescribing a medicine , which he foresees will do him no good . ] i must ask by what meanes it comes to passe that that medicine will do him no good ? by it 's own insufficiency or impropriety to the disease , or by the obstinacy of the patient , that he will not take it ? if by the former , i then acknowledge with you that physician were vain ; but that is no way applyable to god , whose medicaments are sufficient , being the power of god to salvation to all that believe . but if it be by the second onely , then the physician is far from vain , as doing all that the wit of man can do , or wish toward the recovering of his patient . for he that will not use his recipe's , seemes bent on his own death , and as guilty of it , as he that cuts his own throat , and 't is no disparagement to the physician , that when he is prescribing remedies for his feaver or consumption , he doth not cure his obstinacy , or that he prescribes to him , as to a wise man he would prescribe , ( though indeed the event be much other , then it would be in a wise man , but that is not the physicians fault , ) and as little can the vanity be imputed to gods operations , when by our defaults onely they prove uneffectuall ; god himself , isa . v. appealing to us in the like case , what could he have done more to his vineyard which he had not done , when yet pro uvis labruscas , instead of grapes it brought forth nothing but wild grapes . § . 60. in that place no doubt it was possible for god to have done somewhat which he did not , viz. to have forced the ground to bring forth good grapes , but to a vineyard interpreted there to be the house of israel , to a rational vineyard , and to that which was to be left in a state of rewardablenesse , of doing and not doing , of freedome , the dowry of the will of men and angels , with which they were created , this was not competible and therefore 't is truly said , god could do no more , then he did , or doth , ( whatsoever the event be and be foreseen by him , ) and that is as contrary as is possible to the objection of vainnesse . § . 61. for the enforcing the third inconvenience , you say it seemes hard that finall impenitents should from all eternity be reprobated , unlesse conditionally , ] never considering , what was most conspicuous in my answer , that final impenitence it self is that onely condition . when therefore you say , it were , as if a person should be sentenced to death for a fact before it be committed , you fall back into the two mistakes , which my answer , if adverted to , had prevented . 1. you speak of a person simply , and abstracted from guilt , when i speak of a final impenitent , i. e. a person so very ill qualified , and fouly guilty . 2. i suppose his sentence to be founded in his guilt , and his guilt , in order , before his sentence , but both of them in the mind of god , ( who seeing his guilt , awards that punishment , adapts his revenge to that fact , ) seen as past , before ever that sentence goes out against him . § . 62. here you say a. b's , salvation was ab aeterno possible , ( which i grant , ) and thence infer , that god did not ab aeterno see his damnation as certain , but onely as possible . but i deny the consequence , for he may see both his salvation and damnation as possible , and yet see one of them as onely possible , the other being also future , which is somewhat more , then onely or barely possible . meane while nothing hinders , but what is , ( and god sees , ) thus future , he might by his omnipotent power have prevented , ( which yet , you say , by my reason he could not , ) onely then , he had not seen it as future , but as that which would have been , if he had not prevented it . § . 63. again you say , that if god had infallibly foreseen that a. b. living longer would unavoidably have fallen into sin , and therein have persevered till death , you verily believe , in regard of his goodness and love to mankind , not onely in generall , 1 tim. ii. 4. 2 peter iii. 9. but to a. b. himself , ez. xviii . 32. that god would take him away in his infancy , assoon as baptized , when he was in the state of grace and salvation . ] in this processe of yours , i wonder whence the word unavoidably came . for i that according to your supposition , look on a. b. as one baptized , and in the state of grace , and salvation , can never grant that he unavoidably falls and finally perseveres in such sin , as brings damnation ; i grant he may fall , and that finally , but sure not unavoidably , for by that grace he was enabled to stand , and if he fall , he falls willfully , but that is not unavoidably . § . 64. and what if godsees from all eternity that he will thus fall , doth that render his fall unavoidable ? no , but gods foreseeing that he would fall willfully , when he had grace to stand , ( which circumstance he foresaw , as well as the fall it self , ) must infer the quite contrary , that when he falls he might have stood , and so fell not unavoidably . § . 65. but then leaving out that unseasonable word , [ unavoidably , ] which in all reason you might have done , when in relation to the certitude of gods prescience you had said , [ infallibly foresees , ] there will then be no ground of truth in that proposition , no shew of proof of it from the goodness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god to all , or to any particular , as those texts or any other express it , for from none of those it is rendred probable in any degree , that they which are baptized , and have sufficient grace given them , and promise of abundance , if they make use of it , shall have violent restraints , or be taken out of the world , rather then they shall fall into wilfull sin . consult the places again and you will soon find there is no propriety in them for the proofe of this . § . 66. and yet if even this also were true , it would no way incommodate our pretensions , for in that case of gods taking away such a man , in his infancy , it would follow by our doctrine , that god foresaw that from all eternity , and so that he foresaw not a. b. a finall impenitent , which is the destroying and voiding your whole supposition . § . 67. how then this seeming advantage could reasonably incline you , to profess it your thought , that the doctrine of prescience is very much inconsistent with the omnipotence and goodness of god , &c. and that 't is swallowed without examination , i now leave you candidly to consider , by your reflexions on the strength of that reed you laid this weight on . judge i pray , might not god , if he would , have created a world of men , taken them up into heaven , and crowned them , ( if crowning it could be called , ) with everlasting blisse , and so left none of them in the hazards of this world ? yet did not , ( it is evident by the fact , ) his love of mankind oblige him to this , but men are left to vast dangers , and multitudes fall under them . must all this now be imputed to gods ignorance how all things would frame in the world in this other course , which yet it appeares he hath chosen ? the consequences are too horrid to insist on . let us instance once for all in adam , 't is certain he fell , and in him all his posterity , did not god foresee or know this , till the effect told it him ? then how was christ given in decreto divino , before the creation of the world ? i hope you will not say he was not so given , when the scripture is in many places so expresse for it , especially , ephes . i. 4. and when gods decrees are ab aeterno , and so especially this , the foundation of all the rest , of those that concern our salvation , yet can i as little imagine what else you can say , unlesse you will forsake your hypothesis . § . 68. for if he decreed christ before the creation , then he foresaw there would be need of him , if so , then he foresaw adams fall , and then why may he not have foreseen all other mens sins , all contingent future events , of which he is no more the author , and of which there is no more necessity that the free agents should act them , then there was that adam should sin before he was created . i pray consider this , and it will do your whole businesse . § . 69. but let us examine your reasons , by which you will approve your affirmation , that prescience ab aeterno derogates from omnipotence . you instance in charls's death , and you might have done the like in the death of christ , whereof the sacred writ testifies , that it was by the determinate counsell and foreknowledge of god. now prescience being admitted , say you , it was as certain that king charles should die , jan. 30. as now it is that he did die that day , and to that it is consequent , that it could not have been prevented by omnipotence it self . ] your consequence i deny , sub hâc formâ , because he that saw it would be that day , equally saw , both that he might , and that he would not prevent it . by his omnipotence it is certain , he might , by his will and wisdom , ( now revealed , ) that he would not prevent it , by his omniscience , that from all eternity he knew he would not , by his very mercy to him , and for other most wise ends , that he would actually deliver him up to the wills of the malicious , able to destroy the body , but no more , which again is founded in his foresight of their malice , and must suppose it . all which makes it as infallible , that god might have prevented it , as that he would not , did not , therefore this is far from derogating from his omnipotence , in this of his not being able to prevent it , the contrary to which is by this our scheme expressly established . § . 70. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for my positive answer , you cannot but know already , all the necessity consequent to prescience is the necessity ex hypothesi , it is necessary to be while it is , and because it will be , therefore god foresees it will be , and if men would have done otherwise , god would have foreseen otherwise . § . 71. when you take it for mine acknowledgment then , that god cannot change that which is future , so as to make it not future , i answer , that sensu diviso it is most false , for whatsoever is future , god can change , and make it not future , and then foresee it not future . but if you meant conjunctim , that remaining future , he could not make it not future , 1. that is a great impropriety of speech , and most unreasonable , that he that speakes of changing , should mean keeping it still as it is , unchanged , and 2. you see the fallacy , that most palpable one , of a benè divisis ad male conjuncta , which i hope will no longer impose upon you . the ill consequences you feare and exaggerate , should god be thought not to have been able to have prevented it , i shall not need insist on , detesting the thought , as much as is possible , and having so far secured our scheme from it , that if god foresees not that he could prevent any future whatsoever , i shall not think he foresees any thing . § . 72. so likewise for his goodness , you cannot doubt but i acknowledge that as fully as you , in relation to our salvation : let us see then how i am obliged to deny this again by admitting his prescience . why , say you , if god willingly suffer so many to be damned , whom he might have saved where is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? &c. i answer , just where you your self will , and must place it , unlesse you believe many shall not be damned finally . for 't is most certain , god by his absolute power might have saved all them , that yet are now damned , and the shew of inconvenience is exactly the same , whether god be believed to foresee all things ab aeterno , or no. for suppose we , that god foresaw not , but saw in time as we do every thing that happens in our presence , and suppose we a wicked man filling up the measure of his iniquityes , or ready to die in his sins , i demand might not god , if he would , rescue him out of that state , convert him into a saint , and assume him , as he did elias in the sanctified state ? questionlesse he might , yet without all controversy he doth not thus to every wicked man , for if he did , none should be damned ; do you now reconcile this with gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his words and many vehement asseverations , ( as i doubt not but you are well able to do , ) and then review your own question , [ if god willingly suffer so many to be damned whom he might have saved , where is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? ] 't is not possible you should need more words to disintangle this snarle , and in my former papers i shewd you in this place to what gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs , giving sufficient grace , &c. : to which you reply nothing , and therefore i suppose consent to the truth of it , though 't is sure both that god by his absolute power might do more then he doth , ( and therefore i like not your expression , that he does what omnipotence could performe , citing , isa . v. 4. in place of it , i should have said , what his covenant , promise , mercy , justice , equity , wisdom , obliged him to do , or what was reconcileable with all these , without interesting his absolute power , or omnipotence in it , ) and that obstinate sinners do actually resist , and frustrate all the methods that are used by him . § . 73. of the manner of s. austin's asserting prescience i need not farther insist , then that by the expresse words of that period i produced , he will have it reconciled with the free will of man , which if all would do , there were little more to be required of them . yet because you have endeavoured to take off the force of s. austin's words , and from vives's words on chapter , ix . ( quod si indignum , &c. dicamus à providentia voluntateque dei cognitionem ejus prosicisci , voluntatem statuere quod futurum sit , scientiam quod volunt as statuerit , nosse , ) to draw him to calvins sence , i shall read over that ix . chapter , both text , and comment , and give you some passages out of it ; in the text , 1. that they are much more tolerable that bring in syderea fata , a fatality depending on the starrs , then they which take away praescientiam futurorum , foreknowledg of futures : and that it is a most open madness , confiteri deum & negare praescium futurorum , to confess god , and to deny his prescience . 2. nos ut confitemur summum & verum deum , it a voluntatem summamque potestatem & praescientiam ejus consitemur , nec timemus ne ideò voluntate non faciamus quod voluntate facimus , quia id nos facturos esse praescivit cujus praescientia falli non potest , as we confess the supreme and true god , so we confess his will , and supreme power and prescience , neither do we scare least we should not do voluntarily , what we do voluntarily , because he foresaw it , whose prescience cannot be deceived , making it the heathen feare of cicero , which now is yours , lest the infallibility of the prescience should impose necessity , and frustrate lawes , exhortations , &c. 3. nos adversus sacrilegos ausus & deum dicimus omnia scire , antequam fiant ( marke omnia ) & voluntate nos facere , &c. contrary to the darings of sacrilegious men , we both affirm that god knowes all things before they are done , and that we do them voluntarily . 4. novit incommutabiliter omnia quae futura sunt , & quae ipse facturus est , he knowes unchangeably all things which are to come , and which he will do , not onely the latter , but the former , and all of one as well as the other . 5. he that foreknew all the causes of things , among them could not be ignorant of our wills , quas nostrorum operum causas esse praescivit . which he foresaw to be the causes of our workes . 6. qui non est praescius omnium futurorum non est utique deus , he that foresees not things to come , is not god. 7. of our liberty , voluntates nostrae tantum valent , quantum deus eas valere voluit , & praescivit , & ideò quicquid valent , certissime valent , & quod facturae sunt ipsae , omnino facturae sunt , quia valituras atque facturas esse praescivit cujus praescientia falli non potest , our wills can do as much as god will'd and foreknew they were able , and therefore whatsoever they can do , they most certainly can do , and what they will do , they altogether will do , because he foresaw they could and would do it , whose prescience cannot be deceived . next in vives's comments you have , non res futurae ex scientia dei manant , sed scientia potius dei ex illis , quae tamen futurae non sunt deo , ut est error multorum , sed praesentes . quocirca non recte dicitur praescire , nisi relatione ad actiones nostras , dicendus est scire , videre , cernere . quod si indignum videtur , &c. things future do not flow from gods science , but rather gods science from them , which yet are not future to god as the error of many is , but present , wherefore he is not rightly said to foresee unlesse it be in relation to our actions , he must be said to know , to see , to perceive , which if it appeare unworthy , &c. there come in the words by you recited , of gods science coming from his will , which you say is calvinism , but is not set by vives to interpret s. augustin's sence that way , no nor to assert it as his own , but to recite another opinion , that hath lesse impiety in it , then the denying of prescience would have . thus you see what that chapter in the father , or his commentator gaines you . mean while i take you at your word that you grant with s. augustin the prescience of god , and if you grant it with him , you must grant it not onely in things which come to passe necessarily , ( as all that god decrees do , ) but simply in all things , and particularly in those , wherein voluntatis arbitrium retentum , freedom of will retained is concerned , for to those you see he thorow out the ix . and x. chapters applyes it , and if you grant prescience in them , you grant as much as i desire , if not , you deny it , ( which yet you again say you do not , ) more then s. augustin . § . 74. what you here add as your conclusion from s. augustine in his confessions , lib. ii. c. 18. videri non possunt sed praedici possunt ex praesentibus quae jam sunt & videntur , they cannot be seen but they may be foretold from those things that are present , and are now seen , and from origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz : that gods knowledge of future contingents is meerly hypotheticall , this being supposed , that will follow , &c. ] i shall now proceed to examine , 1. by a view of your two testimonies , then of your conclusion from them . and first for s. augustin's words , they are not spoken of gods prescience or predictions , but of ours , and that of things coming from natural causes , intucor auroram , saith he , oriturum solem pronuncio , &c. i behold the morning , i pronounce the sun will rise . look and you will see it manifestly , so then it is nothing to gods prescience of future contingents , and you can conclude nothing from it . § . 75. and for the chapter in origen's philocalia , it cannot be , but you must have noted in it , the weight that he layes on the prediction of judas's treason , the general resolution , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every thing that is future , god sees it will come to passe , ( and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the foreknower is not cause of all that are foreknown , ) citing from susanna , 42 , 43. that god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the knower of secrets , that knowes all things before they are , then he proposes the question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how god from all eternity foreknowing those things that are thought to be done by every man , our free will may be retained . which he treats against the heathen that say gods foreknowledge takes away all praise and dispraise , &c. and maintain it just as you do , as you will see , if you compare your , and their arguing . now to these his answer is , that god from the beginning of the creation of the world , nothing being without a cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the progresse of his mind thorow all things that are future , sees them , that if this be , that will follow , &c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proceeding to the end of things , he knowes what shall be . which he doth expresse , to shew that he sees the dependence of all things , not from his own will , who by knowing them , as it followes , causes them not , but in a concatenation of humane acts and choises , as when by temerity one walkes inconsiderately , and meeting with a slippery place falls , which he that sees , is no way the cause of his fall , saith he , adding that god foreseeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how qualified every one will be , sees also the causes that he will be so , mean while his foreseeing is not the cause of their being what they are , but though strange , saith he , yet 't is true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing future is the cause that such a foreknowledge is had of it , for it doth not because it was known come to passe , but because , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) it was to come to passe , it was known . then he comes to a distinction in what sence it is true , that what is foreseen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall altogether be , and states it just as we do all along . from all which , ( that i may now follow , you to your inferences , ) you can with no reason conclude , that it was his and the rest of the fathers doctrine , that gods foreknowledge of future contingents is meerly hypotheticall . you see most evidently from their sayings , every where scattered , ( competently by those which i have now set down , ) that this was not their doctrine . and this one passage , if it were favourable to your conceit , ( as it is not , ) yet could in no reason evacuate all others . § . 76. in your conclusion that which i mislike is not the word , [ hypothetical ] but [ meerly ] for that signifies god to have no other foreknowledge but that . i doubt not but of all things that are , god foresees , as origen's words were , that if this be , that will follow , and so i deny not hypothetical foreknowledge . but i cannot confine gods foreknowledge to this one head , for why may he not also see , ( and as easily , ) that this , and that will both be ? the principall use of hypothetical foreknowledge , is in things meerly possible , which come not to passe , ( as before i applyed the example of keilah , which you now mention . ) but what can that have to do with those things , which do actually come to passe , and that meerly by the free will of man , and by no necessity of consequences ? though , ( as i said , ) even in those , god that sees them as they are , both in their causes , and most casuall , or voluntary mutations , and progression , and all circumstances concomitant , sees one thing following , ( though but freely , not necessarily , ) out of another , first this , and then that , and because this , or upon this motive , therefore that ; which as it is far from asserting any necessary chain of causes , contrary to the freedome of mans will , which in that very place origen largely establishes , so it is far from a knowledge meerly hypothetical , for that is not the knowledge of what is , but what will be , if somewhat else make way for it , which being uncertain , whether it will be or not , there can be no determinate knowledge , that the other will be , which is quite contrary to his instances of judas's betraying christ , &c. which were as really and determinately foreseen and foretold , as they were really acted . and therefore i must desire you not to think this favourable to the socinian's opinion of gods foreknowledge of future contingents being onely or meerly hypothetical , ( though god foresee hypothetically , yet not onely so , ) or that this key will fit all places of scripture , which foretell things to come , because it fits the case of keilah , and jer. 38 , 17. and some few others . § . 77. i have the more largely insisted on this , because it seemed so likely to mislead you , there being some examples of foreknowledge meerly hypothetical , from whence yet to infer that gods foreknowledge indefinitely , is meerly such , i. e. that he hath no other , is the same errour as from particular premisses , or from one or two examples to make an universal conclusion . § . 78. on view of your fourth objected inconvenience , you grant all i said in answer to it , onely , say you , the former difficulty seemes to recurre , how a. b. may be truly salvable , when if absolute prescience be granted , his damnation was as certain before he was borne , as it will be when he is in hell. ] i answer . 1. that in answer to objected inconveniences all that can be required of any man is , to shew that that inconvenience doth not follow , not to establish the principal doctrine again , ( which before had been done by the no implicancy of contradiction , which left it possible for god to foresee future contingents , and then by consideration of his omniscience , which qualifies him to know every thing which is scibile , or the knowing of which implyes no contradiction , and then by the testimonies of the prophets , who from gods prescience foretold such futures , ) having therefore done all that was incumbent on me , i had hoped the difficulty would not still have remained , when all i said was granted . but seeing it doth , i answer , 2. that supposing gods eternal prescience , it cannot but as clearly appeare , that a. b. not onely may be , but is truly salvable , whilst he is in viâ , as that he is damned , or no longer salvable , when he is in hell. for supposing a. b. in viâ , to be one , for whom in gods decree christ dyed , and supposing gods eternall prescience of all that is , ( unquestionably of all that he himself will do , as he sure will all that is under his decree . ) it must thence necessarily follow , that god foresees him salvable , and supposing that at length he is damned , it doth but follow , that god foresees him damned ; these two things then by force of praescience are equally cleer , that he is one while salvable , another while damned , and so they are equally certain , and if his having been salvable do not hinder his being damned , then neither will his being damned hinder his having been salvable . he is truly salvable who god foresees will not be saved . how so ? because god truly bestows upon him all means necessary to salvation , and that being all that is required to make him salvable , this is as truly done , when the effect followes not , as when the meanes are most successfull . and gods prescience of the successlessness , makes no change , hath no influence either on the meanes , or the man , any more then my seeing a thing done hath causality in the doing it . now if he be salvable , ( though in event he never be saved , but damned , ) and gods praescience that he is salvable , be as efficacious to conclude him salvable , as his prescience that he is damned , to infer him damned , what a palpable partiality is it to infer from prescience , that his damnation is certain before he is borne , and yet not to infer from the same principle , that his salvability was certain before he was borne ? nothing can more irrefragably prove the weakness of your inference , then that it is so obvious to retort it . § . 79. the short is , that which is future onely contingently , it is certain that it is foreseen by god , yet till it is , it may be otherwise , and if it be otherwise , god sees it to be otherwise , and what may be otherwise , is not certain to be so , and therefore his damnation is not certain before he is born , which is the direct contradictory to your inference , and that method which will equally infer contradictories , of what force it is to establish truth , i leave you to judge who propounded the difficulty . § . 80. here then is the errour , because god cannot erre in his foresight , therefore you conclude from supposition of his prescience , that the thing , which you speake of , is certain , when yet it no way appeares to you or me , that god ever foresaw it , but by our supposing that it comes to pass . hence then comes all the supposed certainty , from supposing it to come to pass , which is the certitudo ex hypothesi , a certainty that it is , as long as it is supposed to be , and then gods prescience hath nothing to do with it , but it would be as certain without supposing gods prescience , as now it is by supposing it . and now would you have me shew you how a. b. is truly salvable whilst you retain your supposition that he is damned ? this , if you marke , is your difficulty , for you have no other ground to suppose that god foresees him damned , but because you suppose him damned , and seeing it is , you see what a taske you have set me , even to make two members of a contradiction true together . this i confesse i cannot do , and i grant god cannot , yet thus much i will do for you , i will mind you , that even when a. b. is in hell , the proposition is still true , that a. b. when he was on earth was salvable , and if it be true when he is in hell , i appeale to you whether it be not true , when god foresees he will be in hell , doth gods foreseeing him in hell impede more then his actuall being in it ? if not , then notwithstanding gods prescience , a. b. is salvable , and so now i hope you see both that , and how he is so . § . 81. in your fifth inconvenience , you still adhere that you think it scarcely reconcileable with that determinate prescience which i hold , for god seriously to call those whom he foresees ab aeterno that they will not repent . but you take no heed to the place of scripture , which i demonstrated it by , turne you , turne you , why will you dye ? and , as i live , i delight not in the death of him that dyes , where it is evident , god seriously , ( if an oath be a note of seriousnesse , ) calls those who dye and will dye . why do you not lay this to heart , when it is so cleare , and ( you yet give me your leave to say , ) unanswerable ? § . 82. i said , when god calls to a man not to fall , he is not fallen , and , you say true , but he is fallen in gods prescience . ] i now ask you , how you know he is ? your onely possible answer is , that if he be fallen , then by the doctrine of prescience , god must foresee him fallen , and you now by way of supposition , ( which 't is lawfull for disputations sake to make , ) take it for granted , i. e. suppose he is fallen . and then , ( as even now i said , ) to your voluntary supposition all is due , and with that i cannot reconcile the contradictory , and so still what is this to prescience ? § . 83. again you conclude , that god sees , a. b. will never rise again , how do you know , or imagine god sees it , but because you suppose it true , that he will never rise again ? and if it be true , then it is also infallibly true , whether god see it or no. and so still what have you gained , your supposing it true is it to which adheres the supposition of gods foreseeing , and infallibility consequent to that , but that addes no weight to that which was before supposed infallible . § . 84. again you aske , can god seriously call him , who [ he sees ] will never repent , seriously do that he sees useless , and absolutely ineffectuall ? ] i have oft told you , and proved to you , that he may , 't is certain he called pharaoh , when he had predicted he would not hearken , and he most seriously doth things to salvifick ends , which do not eventually attain those ends , and he foresees they do not . § . 85. i said that what god doth thus in time , he ab aeterno decreed to do , this ( as it is apparent by the antecedent , to which the relative [ thus ] belongs , ) i spake of gods calling men , some not to fall , others to rise again , and you reply , that it seemes to you utterly improbable that god should do whatsoever he doth , by an antecedent decree . ] i have no temptation to leave our present taske , which is sufficient for the day , to dispute that question with you in the latitude , as your , ( whatsoever he doth , ) importeth . it will suffice , if god doth any thing by an antecedent decree , or decree any thing before he do it , for if any thing , then sure his calls and warnings , which are parts of his covenant of grace , and that is sub decreto , decreed by him . and then what i said before , is still of full force , gods foreseeing mens disobediences to his calls , was in order of nature posteriour and subsequent to his decree of calling and giving them grace , and being so , cannot move him to change what went before , or presently to disannull it , and till it be disannulled , 't is certain , and exacted by veracity , that he act according to it , i. e. that he call those seriously , who yet he foresees resist him . why you should here farther inlarge , of the greater improbability , that god should without consideration decree what afterward he perceives would be uselesse , i guess not , being sure no words of mine gave you temptation to think that i affixt inconsiderate decrees to our god of all wisdome , or counted those calls uselesse , which through our obstinacy , ( onely ) faile of their designed good effect . § . 86. no more did i give you cause for that harsh-sounding phrase of gods necessarily pursuing it , because it was decreed . ] i should rather have suggested to you these words , instead of them , that god is faithfull , and just , and veracious , and so performes his part of the covenant of grace with men , howsoever they are , ( and he foresees them , ) wanting to their own part . § . 87. what you say you understand not in my last papers , i thus explaine ; those calls of god which the obdurate reject , are most seriously meant by god to their reformation , else he would not punish them for rejecting them , as he doth by withdrawing them , &c. this god decrees to do ab aeterno , which he could not , unlesse he soresaw their rejection of them , and yet neither could he foresee their so criminal rejecting them , unlesse he foresaw the seriousnesse of them , and if he foresaw that , then it is as certain as any thing , that god foresees that they are serious , and although god do not actually inflict punishment upon bare foresight of sin , yet sure he may decree to punish those whom he foresees to deserve it , and that is all that is necessary to my arguing . else i might tell you that god that accepts not a temporary faith , will never accept such a man as is answerable to the stony , or thorny ground , ( who in time of tryall would fall away , ) though he should be taken away before temptations approach . § . 88. in that of judas , you grant that the prophecy , as terminated in him , could not have been fulfilled , had he never been born , but then your quere remaines , say you , whether it might not have been fullfilled in another ? ] i answer , 1. it could not have been fullfilled in another , without some other disciples doing what he did , and 't is certain no other did so , and therefore what was foretold must have been fulfilled in him , or else , ( which may not be believed of a divine oracle , ) had not been fulfilled . but then , 2. christs words to john pointing out judas for the traitour , he that dippeth , &c. was a prediction of god perfectly terminated in judas's person , and could not be fulfilled in any other , and so your new quere is answered also . and that gives you a farther reason , ( if what was said before to your second quere were not sufficient , ) that our saviours prediction was not conditional , but categorically enunciative , verily i say unto you that one of you shall or will betray me , and he that dippeth , at that time when christ spake it , deictically , i. e. judas , is that person . § . 89. in your view of what i said to your second question , you first insist on my answer , that the event proved the denunciation against iudas was not like that against niniveh conditional , but i foresaw the small force of that , which i used onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore added a second , that the prediction of iudas was of his sin , as well as punishment , and the prediction of his sin , could not be conditional , nor the prediction of the ninivites punishment any way be applicable to it , leaving therefore the weaker , i adhered onely to this , which when you labour also to evacuate , by interpreting , [ one of you will betray me , ] by [ unlesse he repent , &c. he will betray me . ] you consider not , 1. that christs death , as it was from all eternity decreed by god , so it was oft predicted by christ , and his resurrection , and many other things depending on it , and among these still the treachery of one of his disciples is one , and that is not reconcileable with this interpretation . 2. that foreseeing that he would be so disposed , as unlesse he repented he would betray him , is the foretelling of a future contingent . 3. that one particular prediction , wherein iudas was deictically signified , was private to s. iohn , that lay in iesus his bosome , as appeares , ioh. xiii . 24 , 25 , 26. and though the words to iudas himself , mat. xxvi . 15. may better beare that sence you assigne , yet the words to iohn , which iudas heard not , could be no such admonition to iudas , and therefore were without question absolute , and so those other to peter verily i say to thee , before the cockcrow twice , thou shalt deny me thrice , when he had professed he would rather die , then deny him , are not easily healed with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ unlesse thou repent thou wilt deny me , ] for assuredly peter meant not now to deny christ , but resolved the contrary , and therefore had nothing to repent of in this behalfe . and when you seeme to demonstrate it could not be absolute , because judas might confessedly have repented , and if he had , then it must have been interpreted conditionally , i answer according to my hypothesis , that if iudas had repented , christ had never foreseen , or declared of him , as he doth , i. e. that he should betray him . § . 90. but , say you , you see not why a conditional prediction may not be applyable as wel to the prevention of sin , as of punishment , ] i shall shew you why it may not , because the punishment is gods work , and for the averting of that there is force in the ninivites repentance , which is the condition required on their part , on the performance of which god hath generally promised to suspend his punishments , and therefore the threats are conditional , which in equity will not be inflicted , if the condition be performed . but the sin is man's work and to the commission of that no other party contributes but himself , and so neither is the prediction of it a threat , but a down-right enunciation , neither is there any condition imaginable to be performed on the other party , answerable to the other case , unlesse god should forcibly interpose to avert it , ( and that cannot be imagined to be the meaning , [ except i restrain judas he will betray me , ] or if it were , it were still an act of gods absolute foreknowledge , that he will do so , if not violently restrained ) all probable meanes to his amendment , and particularly the admitting him to the sacrament being , saith s. chrysostom , already used to him , and yet , saith christ , he will betray me . 91. now for defence of your postscript , and the contradiction which that charged on our hypothesis , i pray marke the issue of it . if you can prove that it implyes a contradiction for god to foresee future contingents , then you certainly prevaile , as on the other side if you succeed not in this attempt , you must resolve your opinion erroneous , because nothing being impossible to god but to lie , and so to make good both parts of a contradiction , if prescience bring not this consequence , it must be possible to god , how inexplicable or unintelligible soever it be to me , who for want of facultatem analogam , cannot judge of the actions of an eternal god , and if it be yeilded possible , then the predictions of scripture will be proofes beyond question of the truth of it . to this one test then let us come . the contradiction you assigned was , our saying , that things future are or may be present to god. i shewed you the definition of contradictoryes was not competible to these , of which est and non est is the known example , and present and future are neither present and not present nor future and not future . and again in contradictions both parts must be considered in the same respects , whereas future being enunciated in respect of us , and our finite sight , present is exprest to be in respect of god , whose science is immense , and infinite . § . 92. now to this you reply , 1. that present and future , though they are not formal contradictions , yet really and in sence they are , for future is that that is not present , but to come , and present and not present are formally contradictory . 2. that my concession that no finite thing can both be present and future is enough for you , for god cannot be present to that which is not present to him . ] i now answer to your first , that there is nothing so false , that i cannot make good by this your arguing . in particular , by this the doctrine of the trinity and vnity were equally confuted , for trinitas in the wonted notion is not one , but three , and one , and not one , are formally contradictory . this is the direct image and transcript of your arguing , mutatis mutandis , yet i know you deny not the tri-unus deus , how then can you on no better proofe deny prescience ? the socinian's conformably deny both , but you are partial , and deny but one of them . it is never safe to despise the ordinary rules of art , but seldome more dangerous then in this , whereas if logick were duely revered in it's dictates , and nothing thought contradictory in sence , but what is an affirmation , and negation of the same thing , this intricacy would be unfolded , and that which is future to me , be present to god , without the encumbrance or dread of a contradiction . § . 93. to the second i answer , that it cannot suffice to your pretensions , that no finite thing is both present and future , meaning , ( as it is plaine i did , ) in the same respect , present and future to me : when yet what is future to me , may be present to one that lives a year hence , and so much more to god who liveth for ever . when therefore in your proof you seeme to suppose me to hold , that what is future to me , is not present to god , you did mistake me , for as i said , that god being immense may and must be present to that which is future , or else he is bounded and limited , and so not immense , infinite , so i deemed that , which god is thus present to , to be objectively present to him , and so it was from all eternity , though to us it be not yet present , but future . so that the other part of the definition of contradictoryes , if it had been adverted to , had superseded this part of your answer also , viz. that it is the affirmation and negation of the same thing in the same respects , as here you see it was not , and so was not usefull to you . § . 94. but say you , if all future contingents are and ab aeterno were all present to god , then they are all eternall . ] i deny that consequence , what is finite , and in it self yet future , by it's objective presence to god , is not changed into eternall , nay even that which really is , and so is really , ( and not onely objectively , ) present to him , is yet as far from eternall , as christ's body , by being united to his infinite divinity is from becoming infinite . this then was but a sophisme that you will soon see thorow . § . 95. and so your other part of the same passage of s. augustin confess . l. ii. c. 18 , that again you resort to , was in effect formerly answered , by shewing that it belonged onely to what is future , and present to us , and so to our sight , not to gods. i have now gone thorow your papers and wearied you , and almost my self , yet if what is written prove usefull to you , to the depositing that which i cannot but deem an errour , although i lay no epithets upon it , it will be far from burthenous to your very affectionate friend and servant h. hammond . postscript . § . 96. to extricate you finally out of this difficulty , i shall desire you by way of recapitulation , to consider apart these two propositions , the first that gods science being as immense and infinite , as himself , is not limited to things past or present , or futures , by him decreed , but extends to all that ever shall be , or may be ; to what may be , so as to see it may be , though it be not , to what shall be , so as to see it come to passe , as in time it doth come to passe , contingent things , contingently , &c. of which proposition if there can be any doubt to any man , who stedfastly believes gods immensity , let the predictions recorded in the scripture be considered , those especially which are of sinnes , which it is as impossible for god to decree or predetermine , as to cause , and yet he foresees and foretells them , witnesse christs foretelling peter , that he should deny him thrice , when peter himself was so far from foreseeing , or purposing it , that he resolved the contrary . the second proposition , that there are future contingents , that all the sinnes ( at least ) of men are not decreed , and predetermined by god , or caused by any necessity . of which no man can doubt , which believes the scripture , and therein the procedure of the judgement to come , the difference in respect of guilt and punishment betwixt voluntary and involuntary actions , ( the motions of men and of stones , ) and again the exhortations and menaces of god in scripture , and the great seriousnesse , exprest , and protestations prefixt to them . § . 97. if taking these propositions apart , any christian can doubt of the truth of either of them , he sees the shelves he splits upon , and the shipwrack of a great part of the faith , whither on this , or that side . but if he cannot but assent to these truths severally , and onely wants the skill of reconciling the seeming difficulties which they beget , when he attempts to put them together , ( of which sort are all the inconveniences , or objections , produced in this matter , ) let him on that occasion consider , how ( more then ) credible it is , that he doth not understand all things , that are , having but finite facultyes , and finite measures , which are not proportioned to infinite powers , or objects ; which makes it most seasonable to supersede all farther enquiries , and to acquiesce in an assurance , that god can reconcile his own contradictions , such i meane , as though by the known rules of logick they appeare to be really no contradictions , yet by us are conceived to approach nere to such , through prejudice , or thinking ( not too little , but rather ) too much upon them . in which case to restrain our farther searches is the same necessary mortification , which it is to restrain inordinate appetites , and is a principall peice of duty owing to the apostles precept of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being wise to sobriety : god give the world of christian professors more of it , then is yet discernible among them . finis . the last vvords of the reverend , pious and learned dr. hammond : being two prayers for the peaceful re-settlement of this church and state. prayer i. o blessed lord , who in thine infinite mercy didst vouchsafe to plant a glorious church among us , and now in thy just judgment hast permitted our sins and follies to root it up , be pleased at last to resume thoughts of peace towards us , that we may do the like to one another . lord , look down from heaven , the habitation of thy holiness , and behold the ruines of a desolated church , and compassionate to see her in the dust . behold her , o lord , not onely broken , but crumbled , divided into so many sects and fractions , that she no longer represents the ark of the god of israel , where the covenant and the manna were conserved , but the ark of noah , filled with all various sorts of unclean beasts ; and to complete our misery and guilt , the spirit of division hath insinuated it self as well into our affections as our judgments ; that badge of discipleship which thou recommendedst to us , is cast off , and all the contrary wrath and bitterness , anger and clamor , called in to maintain and widen our breaches . o lord , how long shall we thus violate and defame that gospel of peace that we profess ? how long shall we thus madly defeat our selves , lose that christianity which we pretend to strive for ? o thou which makest men to be of one mind in an house , be pleased so to unite us , that we may be perfectly joyned together in the same mind , and in the same judgment . and now that in civil affairs there seems some aptness to a composure , o let not our spiritual differences be more unreconcilable . lord , let not the roughest winds blow out of the sanctuary ; let not those which should be thy embassadors for peace still sound a trumpet for war : but do thou reveal thy self to all our eliah's in that still small voice , which may teach them to eccho thee in the like meek treating with others . lord , let no unseasonable stiffness of those that are in the right , no perverse obstinacy of those that are in the wrong , hinder the closing of our wounds ; but let the one instruct in meekness , and be thou pleased to give the other repentance to the acknowledgment of the truth . to this end do thou , o lord , mollifie all exasperated minds , take off all animosities and prejudices , contempt and heart-burnings , and by uniting their hearts prepare for the reconciling their opinions : and that nothing may intercept the clear sight of thy truth , lord , let all private and secular designs be totally deposited , that gain may no longer be the measure of our godliness , but that the one great and common concernment of ruth and peace may be unanimously and vigorously pursued . lord , the hearts of all men are in thy hands , o be thou pleased to let thy spirit of peace overshadow the minds of all contending parties ; and , if it be thy will , restore this church to her pristine state , renew her dayes as of old , let her escape out of egypt , be so entire , that not an hoof may be left behind : but if thy wisdom see it not yet a season for so ful a deliverance , lord , defer not , we beseech thee , such a degree of it ; as may at least secure her a being ; if she cannot recover her beauty , yet , o lord , grant her health , such a soundness of constitution as may preserve her from dissolution . let thy providence find out some good samaritans to cure her present wounds : and to whomsoever thou shalt commit that important work , lord , give them skilful hands and compassionate hearts ; direct them to such applications as may most speedily , and yet most soundly , heal the hurt of the daughter of sion ; and make them so advert to the interests both of truth and peace , that no lawful condescension may be omitted , nor any unlawful made . and do thou , who art both the wonderful counsellor and prince of peace , so guide and prosper all pacifick endeavors , that all our distractions may be composed , and our jerusalem may again become a city at unity in it self ; that those happy primitive dayes may at length revert , wherein vice was the onely heresie ; that all our intestine contentions may be converted into a vigorous opposition of our common enemy , our unbrotherly feuds into a christian zeal against all that exalts it self against the obedience of christ . lord , hear us , and ordain peace for us , even for his sake whom thou hast ordained our peace-maker , jesus christ our lord. prayer ii. o most gracious lord , who doest not afflict willingly , nor grieve the children of men , who smitest not till the importunitie of our sins enforce thee , and then correctest in measure , we thy unworthy creatures humbly acknowledge that we have abundantly tasted of this patience and lenity of thine . to what an enormous height were our sins arriv'd ere thou beganst to visit them ! and when thou couldst no longer forbear , yet mastering thy power , thou hast not proportion'd thy vengeance to our crimes , but to thy own gracious design of reducing and reclaiming us . lord , had the first stroke of thy hand been exterminating , our guilts had justified the method ; but thou hast proceeded by such easy and gentle degrees , as witness how much thou desiredst to be interrupted , and shew us , that all that sad weight we have long groaned under , hath been accumulated onely by our own incorrigibleness . 't is now , o lord , these many years that this nation hath been in the furnace , and yet our drosse wasts not but increases ; and it is owing onely to thy unspeakable mercy , that we , who would not be purified , are not consumed ; that we remain a nation , who cease not to be a most sinfull , and provoking nation . o lord , let not this long-suffering of thine serve onely to upbraid our obstinacy , and enhanse our guilt ; but let it at last have the proper effect on us , melt our hearts , and lead us to repentance . and oh , that this may be the day for us thus to discern the things that belong to our peace ! that all who are ( yea , and all who are not ) cast down this day in an external humiliation , may by the operation of thy mighty spirit have their souls laid prostrate before thee in a sincere contrition ! o thou who canst out of the very stones raise up children unto abraham , work our stony flinty hearts into such a temper as may be malleable to the impressions of thy grace , that all the sinners in sion may tremble ; that we may not by a persevering obstinacy seal to our selves both temporal and eternal ruine , but instead of our mutinous complaining at the punishments of our sins , search and try our ways , and turn again to the lord. o be thou pleas'd to grant us this one grand fundamental mercy , that we who so impatiently thirst after a change without us , may render that possible and safe by this better and more necessary change within us ; that our sins may not , as they have so often done , interpose and eclipse that light which now begins to break out upon us . lord , thy dove seems to approach us with an olive-branch in her mouth , oh let not our silth and noysomness chace her away ; but grant us that true repentance which may at one thee , and that christian charity which may reconcile us with one another . lord , let not our breach either with thee or among our selves be incurable , but by making up the first prepare us for the healing of the latter . and because , o lord , the way to make us one fold is to have one shepheard , be pleas'd to put us all under the conduct of him to whom that charge belongs ; bow the hearts of this people as of one man , that the onely contention may be who shall be most forward in bringing back our david . o let none reflect on their past guilts as an argument to persevere , but repent , and to make their return so sincere as may qualify them not onely for his but thy mercy . and , lord , be pleas'd so to guide the hearts of all who shall be intrusted with that great concernment of setling this nation , that they may weigh all their deliberations in the ballance of the sanctuary , that conscience , not interest , may be the ruling principle , and that they may render to caesar the things that are caesars , and to god the things that are gods ; that they may become healers of our breaches , and happy repairers of the sad ruines both in church and state : and grant , o lord , that as those sins which made them are become nationall , so the repentance may be nationall also , & that evidenc'd by the proper fruits of it , by zeal of restoring the rights both of thee and thine anointed . and doe thou , o lord , so dispose all hearts , and remove all obstacles , that none may have the will , much lesse the power , to hinder his peaceable restitution . and , lord , let him bring with him an heart so intirely devoted to thee , that he may wish his own honour onely as a means to advance thine . o let the precepts and example of his blessed father never depart from his mind ; and as thou wert pleas'd to perfect the one by suffering , so perfect the other by acting thy will ; that he may be a blessed instrument of replanting the power instead of the form of godliness among us , of restoring christian vertue in a prophane and almost barbarous nation . and if any wish him for any distant ends , if any desire his shadow as a shelter for their riots and licenciousnesse , o let him come a great but happy defeat to all such , not bring fewel , but cure , to their inordinate appetites ; and by his example as a christian , and his authority as a king , so invite to good , and restrain from evil , that he may not onely release our temporall , but our spiritual bondage , suppress those foul and scandalous vices which have so long captivated us , and by securing our inward , provide for the perpetuating our outward peace . lord , establish thou his throne in righteousnesse , make him a signall instrument of thy glory and our happinesse , and let him reap the fruits of it in comfort here , and in blisse hereafter ; that so his earthly crown may serve to enhanse and enrich his heavenly . grant this , o king of kings , for the sake and intercession of our blessed mediator , jesus christ . the end . london , printed for richard royston at the angel in ivie-lane , 1660. notes, typically marginal, from the original text notes for div a45400-e220 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. pet. 1. 5. notes for div a45400-e1240 five positions agreed on by all . three heads of difficulty . of reconciling praescience with liberty of contingency . of the manner and measure of the cooperation of effectuall grace with the free will of man. how to attribute all good to god , and evil to our selves . * matth xi . † rom. x. saint pauls o the depth . an history of doctor sandersons thoughts in these points . d. twiss his way . causes of rejecting it . * l. 1. digr . 9. † ibid. digr . 10. the supralapsarians way , the sublapsarians . reasons against both . the negative part sufficient to peace , &c , our churches moderation . the kings declaration in order to peace . good life . difference between opinions and conjectures . three propositions concerning gods decrees , mans fall. the giving of christ for mankind . the new covenant , the decree of publishing the gospel to all the world , evangelical obedience , matters of conjecture . the first . the object of scripture election . all scripture decrees conditionate , temerity of introducing absolute decrees . whether the heathens have evangelical grace . of the condition of those to whom the gospel is not revealed , four considerations concerning them . the first . the second , the third . de lib. a●bit . l. 3. c. 16 , the fourth . the second conjecture an undoubted truth . inward grace annexed to the ministry of the gospel . the third conjecture of effectual grace and scripture-election and reprobation . animadversions on this conjecture . the first . the second from scripture . and reason . in ep. ad epictes . in libel . de fide & symbolo , in tom. iii. and the unreconcile ableness of this conjecture with making man preach'd to , the object of the decrees . the doctrine of supereffluence of grace to some , acknowledged . but this of supereffluence no part of the covenant of grace . * ●●d . bera●●●th . difficulties concerning supereffluence . i. whether it be not resistible . ii. whether it belong not rather to providence then grace . iii. whether this be it to which election is determined . considerations from scripture opposed to the former conjecture . luk. ix , 62 act. xiii . 48. jo. vii . 17. mat. xiii . 8. luc , viii , 15 , mat , xiii , 1● , jam , iv , 6 , mat , xi , 5 , mat. xix . 14. and v. 3. luc. vi . 22. 1 cor. 1. 27. the ground of effectualness of grace more probably deduced from probity of heart . * ●er . iv . 3. this probity no natural preparation , but of gods planting by preventing grace . the one objection against this satisfied * mat. xiii . 13. the safeness of this stating . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. bostr . compared with the other . * cap. iv . 5. an anacephalaecsis of the doctrine of gods decreess of election . of reprobation . the conclusion . of the efficacy of grace . the power of grace in conversion , &c what the freedome of will now it . ability to sin . all good due to grace . predetermination and irresistibility , how unreconcileable with christian principles . of arminians attributing too little to grace . of judas whether he were not converted . * joh. xvii . 12 , whence discrimination comes . from mans liberty to resist . from gods preventions . nothing imputed to man but power of resisting . the whole work of conversion to grace . of the congruous manner &c. making grace effectuall . this a member of the former conjecture . fortiter & suaviter . what is the only question here . mat. xi . 21. a special prejudice to the conjecture . consistance of grace and free will. the difficulties in the schoolmens way whence . how easily superseded . of falling from grace . our article . grounds of it in scripture . in the old testament . ch. iii. 20. & xviii . 24. in the 〈◊〉 . luk. xxii . 32 joh. xxi . 25. mar. xiv . 29 , 31. joh. xvii . 12. & vi . 37. 1 tim. 1. 20. 2 tim. ii . 17. 1 cor. x. 12. 2 pet. ii . 21. s. augustin . of perseverance of the elect . mat. 24. 30. heb. 10. 30. temporary faith may be true . the elect subject to intercisions . the falls of those that have been once regenerate no more reconcileable with gods favour then of the unregenerate . nay the advantage is on the unregenerates part . 1 tim. 1. 13. certainty of the object . certatinty of the subject . 〈…〉 . of gods favour to rebellious children no comfort for such from 2 tim. ii . 19. the marcusians heresie in this point , a good warning . the conclusion . notes for div a45400-e12030 two difficultyes . an argument from the unfathomableness of gods providence . the distinction between providence and grace . the force thereof against the forementioned conjecture . other considerations to prejudice it . the other way confirmed from the parable of the sower . the question what makes sufficient grace effectuall . punctually answered by christ . the fourfold difference of soile . the one question divided into foure . the first . the second . the third . the fourth . the character of the honest heart . the conjecture compared with this other way . one pretension for the conjecture , from the finding the hidden treasure . the conversion of augustine . of saul . the distant fate of two children . answered . the point of the difficulty whether the barely sufficient grace be universally inefficacious . no pretense for this . providence allowed to assist grace . but is of no force to the question . a phansie of gods giving the elect ipsam non-resistentiam examined , and found weake . considered in relation to this phansie . phil. ii . 13. the second difficultye . concerning gods withdrawing sufficient grace . the severall wayes of gods withdrawing grace . the first rather with-holding . consists with his affording sufficient . the second . not totall . the third totall , but only for the time , and neither simply totall . rom. li. 4. the fourth total , yet it self designed as a grace , most effectuall of any . 2 cor. xiii . 10. 1 tim. i. 20. gods punishments instruments of his grace . the fifth totall and finall withdrawing of all grace by excision . the sixth before excision . the word is not accompanied with grace to the damned , or the highest degree of obdurate . rom. 1. 1● . where any softness , none of that . pharaoh the onely example of it in scripture . rom. ix . 17. notes for div a45400-e16090 necessitas ex hypothesi . objective being . socinus's doctrine . calvins . gods foresight of sins . difference betwixt praedetermination and praevision . omniscience proportionable to omnipotence . future contingents with in gods reach . proved by gods immensity . socinus's argument answered . of the contradiction . a second objection . inconveniences enumerated and answered . the first . the second . the third . the fourth . the fifth . the foreseeing of judas's sin . the argument from thence defended . hom. 83. ●● mat. the ground of our assertion gods immensity , and the no implicancy of a contradiction . gods immensity extends to the knowledge of all things possible . an objection against that answered . gods immensity supposed not proved . a second objection . what is meant by commensuration to all time . a third objection . answered . what is future is objicible to god. so what is meerly possible . a fourth objection answered . orat. 4● . no proportion between our finite and gods infinite . asist objection answered . god may know that which actually is not . a sixt objection answered . gods seeing every thing as it is . a seventh objection answered . an eigth objection answered . difference between possible and future . all gods acts are not ab aeterno . a ninth objection answered . gods knowledge suitable to his power , gods coexistence to all that ever is , not to what never shall be . the enforcements of the former objections answered . the first enforcement of the first . the second . possible and meerly possible differ . scientia media . the third de fato . the first nforcement of the second . the second . the third . great difference betwixt rendring and finding certain . the great consequence of this difference . the defence of the objected inconveniences , answered . the first . the second . prescience makes not exhortations vain . the example of pharoah . acts of gods wisdome not submitted to our censure . gods antecedent and consequent will. the uneffectuallness of gods acts not chargeable on him ; force not competible to a rational vineyard . the third . wilfull falls are not unavoidable . nor made so by gods prescience . gods love to mankind engages him not to prevent them by death , whose fall be foresees . if it did , it is nothing to the case of prescience here . adams sin foreseen by god , yet not prevented . evidence that it was foreseen , the same of all other sinnes . that prescience derogates not from omnipotence . gods prescience derogates not from his goodness . s. augustine and lud. vives their sense of prescience . philocal . c. 23. c. 11. origens testimony . p. 72. p. 73. ibid. ibid. ibid. hypothetical . foreknowledg . the fourth 's salvability of judas as conclusible from prescience , as damnation . the fifth . gods serious call to those who he sees will die . gods foresight of mans rejecting his calls and the criminousness thereof a proof of the seriousnes of them . the predictions of judas could not be fulfilled in another , not conditionall . so that of peters denyall . prediction of sin cannot be conditionall . the issue of the whole question whether prescience of contingents imply a contradiction . the lawes of contradictions . the argument , holds equally against the trinity , and unity . what is present to god , is not eternall . two propositions . the first of god immense science . the proof of it . the second of contingency and liberty . the proof of it . the conclusion . the cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, a most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by r. younge ... younge, richard. 1648 approx. 379 kb of xml-encoded text transcribed from 152 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a67743 wing y143 estc r16605 12545839 ocm 12545839 63051 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. a67743) transcribed from: (early english books online ; image set 63051) images scanned from microfilm: (early english books, 1641-1700 ; 952:31) the cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, a most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by r. younge ... younge, richard. [60], 242 p. by r.i. for n. brook ..., printed at london : 1648. reproduction of original in bodleian library. index: p. [39]-[60] 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 grace (theology) -early works to 1800. salvation -early works to 1800. calvinism -great britain. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 john latta sampled and proofread 2003-01 john latta text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the cause and cure of ignorance , error , enmity , atheisme , prophanesse , &c. or , a most hopefull and speedy way to grace and salvation , by plucking up impediments by the roote . reduced to explication , * confirmation , application : tending to illumination , sanctification , devotion . by r. younge of roxwell in essex . they call evill good and good evill , &c. they justifie the wicked , and take away the righteousnesse of the righteous from him , isai. 5.20.23 . wherefore slew cain his brother , but because his own works were evill , and his brothers good , 1 joh. 3.12 . i was before a blasphemer , and a persecutor , and injurious , but i obtained mercy , because i did it ignorantly in unbeliefe 1 tim. 1.13 . printed at london by r.i. for n. brook at the signe of the angel in cornhill , mdcxlviii . courteous reader , having perused this cause and cure of enmity ; prophanesse , &c. we finde it to containe , a lively description of the worlds envy and hatred to the godly : together with a perspicuous discovery , of the originall , continuance , properties , and causes of the same . in which also the ignorance , atheisme , and prophannesse of most men ; are pithily & pathetically painted out ; & the remedies of either prescribed , with many forcible inducements to a pious life , and religious conversation : saving knowledge , and true wisdome soundly described , and distinguished from their counterfiets ; with the meanes to attain both : the necessity of repentance , &c. prest home . all which , is laid down pithily , orderly , and ellegantly : with much , both sinuous strength of argument , and variety of gracefull , and delightfull illustration : which may draw on the reader , to his no small benefit , and ( through gods blessing ) prove of much use , to all sorts that shall reade the same : whether for information , or direction ; diswasion from evill , or confirmation in good : as tending much to the comforting of beleevers in their sufferings ; and to the reclayming , or ( at least ) the convincing of such as any way oppose the way of truth . so that whatsoever time , labour or dilligence ; thou shalt spend in often reading the same : we doubt not , but the profit wil recompence thy paines abundantly . george vvalker . edm. calamy . joseph caryll . an advertisement to all such ; as speake evill of the way of truth : and of the things which they understand not , 2 pet. 2.12 . my brethren , many of you to my knowledge ; have read this cure , and highly approv●d of it : but for want of acquaintance with your owne hearts , you thinke it concernes others , not you . as david thought of nathans parable , 2 sam. 12.1 . to 8. and ahab of the prophets , 1 king. 20.39 . to 43. when it concerned no lesse , then his owne life . so that these lines to you ( for want of application ) are but as so many characters , written in the water , which leave no impression behind them . for you are the same men ●till , as bitter malignants to the power of godlinesse ; and as much forestalled with prejudice against the religious as you were before . though i did hope better things , both of you and it : & that upon good probability . for it cannot be denyed ; but i have said sufficient in this , and the succeeding parts ( which sundry of you have read also ) if not to convert , yet at least to convince all gainsayers : and consequently to stop the mouth of iniquity , which is set so wide-open : to quench those tongues , which are set on fire from hell ; and to charm the mouth , of the most envious momus , that ever hell did hatch ; from barking at professors , and practisers of piety . which makes mee feare , that what this will not effect , no ordinary meanes are like to doe . as what can bee further expected ? no glasse can more lively represent your faces , than this booke does your hearts ; onely this is the misery , as when a child beholds his owne face in a glasse ; hee thinkes hee sees another child's face , and not his owne : so fares it with you . which is the sole cause , that in the middest of so much means so few are converted : for otherwise , the word of god is so powerfull ; and the gospel so ravishing : that the world could not stand before it , without submitting to it . whereas for want of applying it to their owne consciences : every one can evade , whatsoever their ministers can speak to them out of the word . i have shewne you what god in his word speakes , and proved that your condition is no whit better then the condition of caine , and ishmael , and hamman , and eliab , a●d goliah , and michal , and doeg and shemei , and rabshekah , and tobia , and sandballat , and pashur , and zedekiah , and herod , and saint paul before his conversion , and ananias the high preist , and demetrius the silver-smith , and alexander the copper-smith , and elimas the sorcerer . what , doe you looke that christ iesus himselfe from heaven should call to you severally by name ; as he did to saul : and say ho ishmael such an one ; or ho elimas such an one ; why doest thou persecute me ? i am jesus whom thou persecutest , acts 9.4 , 5. and this booke is an epistle , which i have caused to be writ unto thee ; therefore see thou bee warned by it , and perswaded to repent : or i will come against thee shortly , and will fight against thee , with the sword of my mouth , except thou amend , rev. 2.6 . — & 3.20 . and yet if christ himselfe should doe so : i question whether you would bee any more warned , or reclaimed by it ; than hazaell was , when the prophet told him what abominable wickednesse hee should commit , 2 kings 8.12 , 13. &c. abraham tels dives as much in effect , lu. 13.31 . i know you thinke well of your selves , and so did hazaell : which made him answer the prophet , what is thy servant a dog ; that i should doe this great evill ? though hee afterward did it , and was worse then any dogge . yea , you call your selves christians , and will face us downe , that you are the servants of god : and that the word may prove your baine , the prophanest of you can snatch the comfort of every promise you hear ; as belonging to you , witnesse my sovereign antedote , in which there is not one word of comfort for ; or intended , for you that are scoffers : but for such as suffer reproach for the name of christ , and for well-doing . yet it is admirable to consider , how you comment upon those comforts , and apply every passage therein ; to your selves , & against the godly : in which case it is hard to say , whether your applying the promises in that , and such like books and sermons : or your not applying the threats , and precepts in this , and the like , will most occasion your finall impenitency . and whether it best pleases satan , that you thus read , and heare gods word ; or that you neither reade , nor heare it at all . oh the many wayes that satan hath , to gull , and delude carnall men : and how willing , and apt they are to gul , & delude themselves ! but consider ! hath god made any promise to scoffers ? or can the crosse of christ , save them that continue malitious enemies to his crosse ? phil. 3.18 . no , god hath promised to shew mercy unto thousands , of them that love him & keep his cōmandments exod. 20.5 , 6. and to forgive the most unrighteous , if they will forsake their evill wayes , and returne unto him , isay 55.7 . and christ hath made a generall proclamation , that whosoever ( have they formerly been never so wicked and vicious ) shall repent and beleeve , and obey the gospell shall be saved , marke 16.16 . heb. 5.9 . but withall christ hath no lesse told us , ( and i pray marke it ) that except we repent , and beleeve , we shall for ever perish , and bee damned marke 16.16 . luke 13.3 , 5. and threatned , that hee will come the second time , in flaming fire , to render vengeance unto them , that know him not ; and that obey not his gospell , 2 thess. 1.7.8 . psalm . 11.6 . adding , that no unrighteous persons , shall inherit the kingdome of god : but shall have their part , and portion in that lake , which burneth with fire and brimstone , which is the second death , 1 cor. 6.9 , 10. gal. 5.21 . revel . 21.8 . and that without holinesse , no man shall see the lord , heb. 12.14 , and god no lesse tels us , that hee will recompence every man , according to his workes , be they good or evill , revel . 20.13 . and 22.12 . rom. 2.6 . jer. 25.14 . and 32.19 . and 50.29 . and 51.56 . ezek. 7.4.8 , 9. and 9.10 . and 11.21 . and 16.43 . yea hee tels us expresly ; that he will not be mercifull unto such , as flatter themselves in an evill way : but that his wrath , and jealousie shall smoake against them ; and every curse that is written in his booke shall light upon them , &c. deut. 29.19 , 20. and that if we will not regard , nor hearken unto him , when he calls upon us for repentance : he will not hear , nor regard us , when in our distresse , and anguish we shall call upon him for mercy : but even laugh at our destruction , and mocke when our fear commeth , prov. 1.24 . to 33. neither is salvation more promised to the godly , in any part of the bible ; old testament or new : than eternall death , and destruction is threatned to the wicked . for though to all repentant sinners , he is a most mercifull god : yet to wilfull , and impenitent sinners he is a consuming fire heb. 12.29 . deut. 4.24 . doe you indeed beleeve , that hee who is truth it selfe ; speakes as hee meanes in his word ? or will you hearken to god , and christ , rather than to satan and your deceitfull heart : that would gull you of your soule , and plunge you into everlasting horror ? if so , take notice ; that christ came not to be a patron for sin ; but that he might destroy the body of sin , and the workes of the devill in us 1 iohn 3.8 . and to sanctifie , as well as to save us , rom. 6.5 , 6. titus 2.11 , 12 , 14. luke 1.74 , 75. and that the very end of gods electing , and of christs redeeming us , was : that we might be holy , ephe. 1.4 . matth. 19.17 . and therefore hee binds it with an oath : that whomsoever he redeemeth , out of the hands of their spirituall enemies : they shall worship him in holinesse , and righteousnesse all the dayes of their lives , luke 1.73 , 74 , 75. 1 pet. 2.24 . nor ought any indeed , to call upon christ ; or once to name him with their mouthes : except they depart from iniquity 2 tim. 2 . 1● . and this do all that are spirituall , 1 cor. 2.14 , 15. such as resolve to doe gods will , psalm . 111.10 . ( to whom alone christ reveales himselfe savingly , iohn 15.14 , 15. 1 iohn 2.20 . ) know : that if you were christians indeede , as you say you are : you would immitate christ , and indeavour to square your lives according to his gospell , 1 iohn 2.4 , 5 , 6. iohn 15.14 , 15. or if you were gods servants , you would doe what hee commands ! 1 iohn 1.6 , 7. mall . 1.6 . ier. 7.23 . and 26.13 . but certainly , as linacre said long since , so may i now . either the new testament is none of christ's gospell : or you are not christians , iohn 8.31 . gal. 5.24 . 1 iohn 5.3 . and so of the old , either it is none of god's word : or you are none of his servants . as marke what the holy ghost saith ; rom. 6. know ye not , that to whom ye yeeld your selves as servants to obey ; his servants ye are to whom ye obey ? v. 16. to 23. 2 pet. 2.19 . and 2 cor. 5. if any man be in christ , he is a new creature , v. 17.2 tim. 2.19 . and our saviour himself , who affirmes that wee are the children of the devill : if wee doe the workes of the devill , iohn 8.34 , 44. luke 14.26 . and what worke , or service , can the devil put you upon like this ? which both blockes up the way to heaven so ; and opens such a flood-gate to all prophanesse : that few , or scarse any , doe sufficiently discerne and deplore . but that satan is your father , your king , and your god : and how you advance his kingdom , by your daily scoffs , reproaches , &c. 1 in detaining many from entering into a religious course . 2 in staggering many who have made some progresse in the way . 3 in keeping many from doing the good which they would , or appearing the same which they are . 4 in beating many cleane off from their profession . 5 in hardening many and making them resolve against goodnesse . 6 in intentionally slaying many with death eternall . the insuing pages , sufficiently shew . onely i would ( if it were possible ) make your selves acknowledge , that you are the men there spoken of . for though all experiensed christians know , and god in his word tels you plainely : that satan is the god of all unbeleevers , 2 cor. 4.4 . and their king , iohn 14.30 . and 12.31 . and their father , gen. 3.15 . iohn 8.44 . and that they are all his servants , kept by the devill in a snare ; and taken captive of him at his will , 2 tim. 2.26 . and that hee ruleth by , and worketh his pleasure in ; all the children of disobedience , ephe. 2.2 , 3. yet poore soules , you know it not : as those foure hundred of ahabs prophets , in whom this evill spirit spake ; did not know that satan spake by them , 1 kings 22.22 . neither did iudas know , when he eate the sop that sathan entred into him ; and put it into his heart to betray christ iohn 13.2 . for hee had more plausible ends in it , as thinking that christ could at pleasure , deliver himselfe out of their hands , and the like . neither do magistrates ( when they cast the servants of god into prison ) once imagine ; that the devill makes them his jaylors : but hee doth so , whence that phrase of the holy ghost , the devill shall cast some of you into prison , rev. 2.10 . they are his instruments , but hee is the principall author . neither did ananias , and saphira once thinke ; that satan had filled their hearts , or put that lye into their mouthes , which they were strooke dead for , acts 5. yet the holy ghost tels us plainly , that hee did so , ver . 3. no , eve in paradise : had not the least suspision , that it was sathan that spake to her by the serpent : nor adam , that it was the devills mind in her mouth : his heart in her lips , when tempted to eate the forbidden fruite . nor did david once dreame , that it was sathan , which moved him to number the people , 1 chron. 21.1 . much lesse did peter ; who so dearly loved christ ; imagine that he was set on by sathan , to tempt his own lord and master with those affectionate words ; master pity thy self : for if christ had pitied himselfe , peter , and all the world had perished . yet hee was so , which occasioned christ to answer him ; get thee behind me sathan mat. 16.22 , 23. whence we may argue , that if sathan can make the best , and wisest of gods children and servants : who hate the very appearance of evill , 1 thess. 5.22 . iude 23. eph. 5.27 . 2 pet. 3.14 . iam. 1.27 . have the eye of faith , and the spirits direction , and know the minde of christ , 1 cor. 2.12 , 13 , 15 , 16. iohn 10.14 above others ; to doe him such service unwittingly , and besides their intention : how much more can he prevaile with , and make use of his owne servants , and children ; that delight only in wickednesse , and have not the least knowledge of , or ability to discerne spirituall things , 1 cor. 2.14 . 2 cor. 4.4 . 1 tim. 4.2 . but will you know , how it comes to passe ? that you call evill good , and good evill ; put darkenesse , for light and light for darkenesse ; bitter for sweet , and sweet for bitter : that you justifie the wicked , and take away the righteousnesse of the righteous from him , isai. 5.20.23 . and so fight under sathans banner against gods people : and yet take your selves to bee ( not sathans but ) gods servants ? i will shew you five maine reasons of it ; i pray marke them . first , so long as you are in your naturall condition ; you have eyes and see not , eares and heare not , hearts and understand not spirituall things : as christ himselfe plainly affirmes matth. 13.15 . and his apostle , acts 28.27 . and before them both the prophet isay chap. 6.9.10 . and the reason of that is , you have a vaile or curtaine drawne over your hearts : which is never taken away untill ye turne to the lord by repentance : at which time it is taken away , as you may reade , 2 cor. 3.14 , 15 , 16. rom. 12.2 . 1 cor. 2.14 , 15 , 16. secondly long custome , and the commonnesse of this sinne ; hath taken away the sense of it , 1 tim. 4.2 . heb. 3.13 . yea , quite turned it from a sin ( and that the greatest ) to a vertue . as how many in this land , for all they are traytors to god ; and take up armes against all that worship him in spirit & in truth : would yet be counted ( and are so by the blind world ) not onely honest men ; but good christians ? whereas if it were not so common , and in fashion : they would be counted very atheists , and devills : and so they are accounted of all , but them that are atheists . how many that scoffe at , traduce , and nick-name the conscionable puritans ; and hate them , even for the graces of gods spirit which shine in them : would yet be counted religious men ? whereas if it were not so usuall , and that custome had not bleered mens minds : it would bee counted no better than open rebellion , and blasphemy against god : & so it is counted , by all but them that use it . this sin is counted no sin ; and yet it is the most desperate sinne ; and does more hurt than all his fellowes . thirdly , to helpe forward : when god sends to you his gospell , thereby to cure and save you ; you will not be cured , jer. 51.9 . yea , you so hate the light of the gospell ; that you shun it all you can least your deeds should be reprooved , john 3.19 , 10. or else you stop your eares , and shut your eyes ; least you should see with your eyes , and heare with your eares , and should understand with your hearts ; and should he converted , and christ should heale you , as himselfe affirmes , matth. 13.15 . and what is light to him , that will shut his eyes against it ? or reason to him that will stop his eares from hearing it . fourthly , here upon ; because you will not receive the truth in love , that you might be saved : for this cause , god gives you up to strong delusions ; that you should beleeve a lye . that all of you might be damned , who beleeve not the the truth ; but take pleasure in unrighteousnesse : they are the very words of the holy ghost , 2 thess. 2.10 , 11 , 12. of which see more , rom. 1.21 . to 32. fiftly and lastly , sathan the god of this world ; hath blinded your mindes , that the light of the glorious gospell of christ , which is the image of god ; should not shine unto you , 2 cor. 4.3 , 4. ephes. 2.2 . 2 thess. 2.9 , 10. 1 tim. 4.2 . for as sathan is the prince of darkenesse , so hee rules in the darkenesse of the understanding : dealing with wicked men , as faulkoners do with their haukes , who that they may carry them quietly , and doe what they list unto them : first blinde their eyes with a hood . neither could men else hear the gospell ( day after day , and yeare after yeare ) which is the strong arme of the lord , and the mighty power of god to salvation , rom. 1.16 . and the sword of the spirit , ephe. 6.17 . and like as a fire or an hammer that breaketh even the rocke in peeces . ier. 23.29 , 30. and that irresistable cannon shot , that is mighty to beat downe all the strong holds of sinne and sathan , 2 cor. 10.4 . quick and powerfull and sharper then any two edged sword ; and peir●eth even to the dividing asunder of the soule and spirit , and of the joynts and marrow , and to the discerning of the very thoughts , and secret intents of the heart , heb. 4.12 . and stand it out , even refusing the free offer of grace and salvation . neither could they other then hate sin , & love holinesse : for ( besides that any wise man , would rather be saved than damned ) plato a very heathen could say , that vertue if it be clearly seene ; moves great love and affection . yea , if wee could descerne good from evill perfectly ; that subtile serpent , could deceive no longer . and because hee cannot force men against their wills ; ( which leaves us without excuse ) for though that old sheba , blowes many an inticing blast , to carry us away from our true allegiance to christ iesus our king : yet the minde of man is not capable of a violation , either from man or sathan : therefore he useth his utmost pollicy to perswade us . and by desception of our reason ( whereby we mistake vertue for vice , and vice for vertue ) hee cheefly prevailes . for no vice could ever bee loved but for the seeming good which it makes shew of . and sathan is so cunning a sophister , and so dexterous a retoritian in perswading : that hee desires no more , then to bee heard speake . as what thinke you ; if that old serpent and sophister , did so easily perswade eve by himself , and adam by her to beleeve what hee spake : though they had heard god himselfe say the contrary immediatly before : what hope have wee to stand out ? being so extreamly degenerated . if they in the state of innocency , when they had wisdome at wil , and reason at command ; found him too hard for them ; when they fell once to argue the case with him ; how much more too weake shall wee finde our selves , that are as wee are ; and when our owne flesh is become our enemy , and his cunning soliciter . my brethren ! be no longer deceived , but hearken more to what god speaks in his word ; lesse to the tempter : for hee will set a faire coulour , upon the foulest sinne that ever was committed , witnesse his words to eve , when shee eate the forbidden fruite , at the price of death eternall , gen. 3. witnesse the glorious pretences which hammon made to ahashuerosh ; that he might procure that bloody decree , against all the iewes , ester 3. and a thousand more which i could reckon up . and so on the contrary , what good action can bee so splendent , and glorious ; but hee will bring reasons in appearance , to make it , not onely faulty , but odious ? witnesse our saviours casting out devills : which saith he ( by the mouthes of the scribes and pharisees ) is done through belzebub : hee will make the people beleeve , that either the action is evill ; or if good , not god but himselfe will have the glory of it , matt. 12.24 . yea , through sathans subtilty , christ was made the greatest offender ; that offended not once in all his life , which would make a wise man suspect his owne judgement or the common fame , & to examin things throughly , before they condemne one , whom they know no evill by . but not to weary you with instances , if hee can perswade men ( as hee hath done millions ) that they shall doe god good service , in putting his prophets to death : as christ himselfe expresly tell us , iohn 16.2 . what can hee not perswade them to ? as what stone so rough , but hee can smooth it ? what stuffe so pittifull , but hee can set a glosse upon it ? for like a beare , hee can lick into fashion , the mostmis-shapen , and deformed lumpe . or like a dogge , heale any wound hee can reach with his tongue . yea , your selves cannot choose but know ( except you bee starke blinde ) what golden eloquence , he will whisper in your eares ; what brasen impudence , what subtile shifts , what quainte querks , what cunning conveyances ; what jugling , shuffling , and packing hee will use ; to make any sin feasible , like the hare which if shee dare not trust to her speed ; she will try the turne . and so on the contrary , to discourage gods people in good . neither could concupisence bring forth sin , without the consent of reason : and reason would never consent , so long as the eyes are open . yea ▪ if the light of knowledge , might freely shine in the soule ; sathans suggestions would soon make him ashamed , and vanish with all his workes of darknesse . or if temptations , might bee but turned about and shewne on both sides ; his kingdome would not be so populous , wherefore when he sets upon any poore soule ; he shews the baite , hides the hooke . whence it is , that sathan hath more servants to fight for him here below ; then the trinity which made us : else how should that bee true , which our saviour christ , and his apostles so often inculcate ? viz. that the whole world lyeth in wickednesse , 1 john 5.19 . that the number of those , whom sathan shall deceive , is as the sand of the sea , revel . 20.8 . and 13.16 . isay 10.22 . rom. 9.27 . that the greatest number , goe the broade way to destruction : and but a few the narrow way , which leadeth unto life matth. 7.13 , 14. that many are caled ( viz. by the outward ministery of the word ) but few chosen , matth. 20.16 . and 22.14 . sad predictions ! oh that we could not apply them ! but experience shewes , that among them that call themselves christians ; scarse one of an hundred ; whose practise is answerable ; either to the gospell , their christian profession , or the millions or mercies they have received . yea , notwithstanding the holy ghost tells us in the word ; and wee heare it dayly ; that every man shall be judged according to his workes ; be they good or evill , revel 20.13 . and 22.12 . and that we shall give an account , at the day of judgement : for every idle word wee speake , matth. 12.36 . and that wee neede no other ground of our last , and heaviest doome : then ye have not given , ye have not visited &c. matth. 25.41 . to 46. and that the righteous , shall scarsly be saved , and that many shall seeke to enter in at the strait gate and shall not be able , luke 13.24 . the which scriptures , if they bee true ? what manner of persons ought we to be in all holy conversation , and godlinesse as the apostle speakes , 2 pet. 3.11 . and yet most men live , as if the gospell were quite contrary to the rule of the law : as if god were neither to bee feared , nor cared for . as if they were neither beholding to him , nor affraid of him : both out of his debt and danger . yea , as if there were no god to judge , nor hell to punish , nor heaven to reward . i cannot think of it without astonishment ! i remember cyprian , brings in the devill triumphing over christ in this manner ; as for my followers sayth the devill ; i never dyed for them , as christ hath done for his : i never promised them so great reward , as christ hath done to his : and yet i have more followers than hee ; and they doe more for me , than his doe for him . oh that men would duly consider how true this is , and amend before the draw-bridge bee taken up : but this is the misery , and a just plague upon our so much formality , and prophanesse under our so much meanes of grace : there bee very few men , that make not the whole bible , and all the sermons they heare ; yea , the checks of their owne consciences , and the motions of gods spirit utterly in-effectuall for want of wit and grace to apply the same to themselves , whereas if they would rightly and ingenuously apply but one text or two , as matth. 7.12 . and 16.26 . or the like unto their owne soules : as they can unto others ( being better able to discerne others moates , than their owne beames ) they might be everlastingly happy . but this is the gift of god alone , and naturall men love their sins , better than their soules . objection , but you will say , what is this to us ? wee live unrebukably , wee pay every man his owne ; wee are temperate , chaste , &c. wee goe duely to church ; pray in our families ; make conscience of swearing , lying , &c. answer , but does it flow from a pious and good heart sanctified by the holy ghost , 1 tim. 1.5 . acts 15.9 . is it done in faith , and out of right ends as out of love , and obedience ? because god commands the same ; that hee may bee glorified , and others edified thereby . otherwise , all your best performances ; are no better in gods account ; then the offering of swins blood : or the cutting off of a dogs neck , as himselfe shewes isay 58. chap. and 66.3 . 1 john 3 12. matth. 7.22 , 23. againe doe you pay god his dues also : doe you repent , and beleeve the gospell : precepts and menaces , as well as promises ? doe you declare your faith by your workes ? doe you pray by the power of the spirit ? and with the understanding also ? 1 cor. 14.15 . doe you receive the word with good and honest hearts ? reade , conferre and meditate upon it ? and also bring forth the fruits of it in your lif and conversation ? doe you sanctifie his sabbaths ? and see that all under you doe the same ? love his children , promote his glory , and strive to gaine others to imbrace the gospell ? instruct your children and servants , and teach them to feare the lord ? doe you feare an oath ? hate a lye , & c ? love zeale , and devotion in others ? make conscience of evill thoughts ? vaine , and unprofitable words ? grieve for your unprofitablenesse under the meanes of grace ? for the evill which cleaves to your very best actions ? and for sins of omissions , & c ? no , you may bee good morrall honest men : but none of these graces , grow in the gardens of your hearts . you have a forme of godlinesse , but you deny the power of it : and are reprobate to every good worke 2 tim. 3.5 . titus 1.16 . yea , have you not strange conceits , and base thoughts of the best men ? doe you not deeply censure , & condemne the generation of the just ? and thinke the worse of a man , for having of a tender conscience ? doe you not envy , hate , scoffe at , nick-name , raile on and slander the people of god ; and mis-consture their actions and intentions ? watch for their halting , and combine with others against them ? doe you not with festus , account zeale madnesse ? and religion foolishnesse with michal ? for men of the world , think the religious fooles , and madde-men : but the religious know them to be fooles and madde-men . doe you not sharpen your tongues in gall ; and dip your pens in poyson , to disgrace the graces of god in his children ? yea , have you not beaten off many from being religious by your scoffes and reproaches ? and made them resolve against goodness ? and staggered others , that have made some progresse in holinesse ? yes , every place where you come , and all that you are conversant withall , can witnesse it . yea , you hate zeale , and devotion so invetterately ; that you can in no wise , bear with it in others . i speake not by rote ; for would i be so uncivill as you are , or doe by you , as you by others : i could name hundereds of you : though you will not confesse it , when taken in the manner ; but justifie your so doing , by many collourable pretences . for poore soules , you are so ignorant of sathans wiles , ephes. 6.11 . that with saint paul before his conversion , you persecute the church of god : even out of zeale , to the traditions of your fathers , gal. 1.13 , 14. phil. 3.6 . which is the case almost of who not ! for this sinne , is so epidemicall that take forty men where you please city or country , as they dwell , passe the streets , or sit in their pues : and nine and thirty of them are malignants to the power of religion . you will say it is a big word ; but i have warrant for it : doth not our saviour say , you shall be hated of all men and nations for my names sake , matth , 10.22 . and 24.9 . which infers , that all who are not hated for religion , are haters of religion . neither is christ's name , any where more spoken against , then in israel , luke 2.34 . where all professe themselves to bee gods people . the like place you have matth. 5.11 . and what is meant by these words ? i will put enmity betweene the seed of the serpent and the seed of the woman , gen. 3.15 ? but that all men living , are either the womans , or the serpents seed . as for other sins , one man is given to lust , another to intemperance , a third to swearing , a fourth to cousening , some to more than one , some to all of them : but who is not tainted with this sinne ? who is not an open or secret enemy to holinesse ? by reason of that generall contempt , which is cast upon professors . yea , who is there , even of those that have resigned up their pride , and their lust , and their lying , and their co●sening ; or what other sinnes they have beene prone to ? with whom this sinne doth not remaine , as though they had a dispensation for this evill . yea , and thinke they doe wond●rous well in it for they delude themselves , with a multitude of mispris●ons , and false surmises against the godly ; the soules of most men , being drowned in their senses ; and carried away with weake opinions , raised from vulgar mistakes , and shadowes of things . and which is worst of all ; they have so hardned their hearts , and so seared their consciences , with accustomary using it , even from their infancy : that a man were as good speake to a stone , ( ezek. 11.19 . ) as admonish them of it , having pharoah's curse upon them , an hard heart , and a seared conscience . and a bruit beast , is as capable of good councel as they . yea , braying in a morter , as solomon speakes would not alter them prov. 27.22 . neverthelesse , though they resemble those beasts that went into the arke uncleane ; and came out againe uncleane : yet it shall comfort me , that i have done my best , to plucke up this infectious weede out of mens hearts : that i have hopefully ministred unto them ; whom i cannot cure . and that i have brought water enough , to wash these blackamores white : if it were in the power of water to do it besides i did it as well for the godlies sake , as for theirs : i considered , how my selfe was formerly forestalled with prejudice against goodnesse ; and how extreamly i mis-judged both actions and persons ; by reason of that generall contempt , which was cast upon professors : which for many yeares hindred me from entering upon a religious course . yea , when god of his free grace , and good pleasure had brought me out of darknesse , into his marvellous light : and touched my heart with the load-stone of the gospell : that i was not beaten off againe , from ever being religious ; ( through the daily scoffes , and reproaches which in every place i met withall ; for refusing to doe as others , with whom i was conversant ) no reason can be rendered but that of the apostle , whom he did predestinate ; them he also called , and justified , and saved . rom. 8.30 . and o the depth , rom. 11.33 . wherefore when once my judgement was cleared , and my prejudice cured : by the sage councell of a friend , and by pondering these few scriptures , 2 tim. 3.12 . mat. 10.22 , 23. &c. and 24 . 9●● luke 2.34 . and 4.29 . iohn 15.20 . gen. 3.15 . 1 iohn 3.13 . 1 pet. 4.12 , 13 , 14. luke 14 , 27. and 6.26 . mat. 5.10 , 11 , 12. phill. 1.28 , 29. both of them being driven home , or set on by the rodde of affliction : by gods grace , i not onely shooke off this slavish yoke of bondage and feare , in which sathan for the present held mee : but probably conjectured , that god would inable mee to discover and sound this depth of malice in sathan & his adherents , which makes them so swel and rage against the godly : and thereby so convince the one , that they should not dare to pervert the straight wayes of the lord , by turning away the weake from the faith : and so furnish the other , with armour of proof against their scornes that they might see there was no cause ; nor have the least thought , or purpose of returning . for the effecting whereof , i have not beene sparing in either paines or prayer to god ; for divine a●sistance ( it being a subject , that none , ( as i conceive ) have hitherto handled ) which i found extended to me , blessed bee his holy name beyond my expectation . indeed we may speake to the eare , but god alone hath the key of the heart , acts 16.14 . to whose blessing i leave the successe , and its use to the world . humbly beseeching the almighty , that these lines may not rise up in judgement against those hazaells ; that have read them and are never the better : and so instead of curing their sinne , prove a meanes to increase their torment . r. y. an alphabeticall table , both for the book , and for the advertisement . a. actions , our best actions abominable , except they proceed from right ends , and a heart sanctified . advertisement . aa . accuse , wicked accuse the godly of many things , but prove nothing . page 68 they will coyne matter to accuse us . 70 they dazle mens eyes with false accusations . 73 and have a great advantage therein of the godly . 63 they have so hardened their hearts , that we were as good admonish a stone . ad. ee adversities , distinction of them . 27 agree , impossible the good and bad should ever agree . 132 carnall men can agree with any , so they be not religious . 133 though they differ in other things , they will agree against the godly . 133 agreement in some points doth but advance hatred the more . 136 anthipathy , a secret enmity , and antipathy between the wicked and the godly . 2 look enmity . all means ineffectuall for want of application . ad. a. b want of application the cause of all impiety . ad. a. b.z what chiefly concernes us wee apply to others . ad. a. z the most prophane can apply the promises which belong only to such as suffer for well-doing . ad. d hard to say whether their applying the promises , or not applying the precepts and threats , doth most occasion their finall impenitency . ad. e assitance , divine assistance in time of triall . 192 atheisme , fruits of it wherewith the lands abounds . look unbeleef . 23 atheists on earth , none in hell . 214 fire and brimstone shall confute all atheists . 219 the most grounded atheisme hath a mixture of beleefe . 215.217 atheists would give all they have to bee sure there were no bell . 216 their convicted consciences shall be witnesses against their unbeleefe . 218 none so confirmed in atheisme , but will feare in time of danger . 211 at least on their death beds they confesse a god. 212 b. beliefe , unbeliefe , a cause of persecuting us . 202 proved by testimonies . ibid. by examples . ib. by experience . 204 men think they believe , but do not . ib. evidences of mens unbeliefe . 205 a carnall heart flint to god , wax to satan . 221 that most men believe not an hell , proved undeniably . 226 did men believe the word , or a judgement to come , they durst not live as they doe . 208.226 carnall men believe the promises , but neither the precepts , nor threats . 222 all men apt enough to presume upon gods mercy . 220. ad. d all true believers the children of god. 131 all unbelievers children of the divell . ib. sathan the god , king , and father of all unbelievers . ad. k admonition to beware , before it proves too late . 230 all that hath or can be spoken , will prove fruitlesse , except gods blessing doe accompany it . ad. hh bruising the head , what is meant by it . 32. and what by bruising the heele . 33. byble gen. 3.15 . an epitomy of it . 35 c causes of hatred and persecution eleven . 127.239 censure , they censure our actions , and misconsture our intentions . 64 they passe over our good parts . 69 look murmuring . to censure all for the faults of a few , is only the part of a fool . 148 but most are such fooles and beasts . ib. if christians , we will imitate christ , if gods servants , we will doe what he commands . ad. h christians , if a tithe of them be christians that are so called , there are millions of christians in hell . 232 they combine together , and lay divelish plots to destroy the godly . 105 they will easily finde occasion . 107 our serving of god shall be ground sufficient . 108 or a ministers saving of soules . ibid. the manner of their consultations . 106 would we accompany them in evill , their malice would cease . 144 they condemne us that themselves may be justified . 66. look judging . means to confirm , comfort and strengthen us against the worlds hatred . 12 to consider before it prove too la●e . 214 they will make an evill construction of whatsoever we doe or speake 6 constancy , such as feare god as immoveable as a rock . 253. looke profession . they contemne the godly which is not for want of ignorance . 56 contempt of religion makes many resolve against goodnesse . 6 contrariety a maine cause of hatred and persecution . 130 they are contrary and differ , 1. in their judgements touching wisdome , happinesse , fortitude , sin , holinesse . 138 2. in their passions and affections of love , feare , anger , ioy , &c. 139 3. in their practice , and this breeds many a quarrell . 139 sufficient hath been spoken to convince the most malicious . ad. b they give devilish counsell against us . 72 miserable condition of cowardly christians . 4 christ and his crosse inseparable . 10 they use to curse the godly . 87 and those that least deserve the same . 90 curse us that they may discourage us . ib. though they curse , yet god will blesse . 91 how miserably cursers shall bee cursed . 91 they that curse us , would kill us if they durst . 89 d. of denying christ a memorable example . 5. look profession . foule mouthed men and women are devills in scripture phrase 83 good men may differ in many things , yet agree in the maine . 157 a vast difference betweene another discipline , and another doctrine . 158 discretion eats up devotion . 156 wicked men thinke they grace themselves by disgracing others . 79 how fitly they are called dogs . 81 e. an enmity or war proclaimed betweene the wicked and godly . 15 the author proclayming ib. the captaines and souldiers betweene whom . 16 severall uses of instruction . 17 the certainty of this war. 20 foure lessons of instruction . 21 the end why , threefold . 23 god the author , without being the author of sin . 24 of which sundry reasons . ibid. the same further cleared . 26 originall sin the originall of this discord . 23 the time threefold . 28 vse of comfort . 29 the manner of their venting it . 30 the place threefold . ibid. what will be the issue , and who shall get victory . 32 this war is perpetuall . 28 it was before the flood . 40 after the flood before the law . 41 after the law before christ. ib. in the time of christ and his apostles . 42 after the apostles in the time of the ten persecutions . 43 from the primitive times hitherto . 44 in the times wherein we live . 46 it will continue to the worlds end . 50 application of the point . 52 twenty two signes or properties of this enmity . 53 foure mentall . ib. eleven verball . 62 seven actuall . 98 eleven causes of this enmity . 130 first cause is contrariety . ibid. this enmity makes them forget all naturall affection . 49 severall uses of their enmity . 124 , 125 to informe us whether we be children of the devill or members of christ. 125 application of the point . 52.168 they envy the godly , because better then themselves . 139 application of the point 142 and because they fare better . 166 application first to unhallowed ministers . 168. secondly to the rabble . 171 the good mans honour is the envious mans torment . 168 envy the devils cognizance , as love is christs 54 example of the multitude . 239 some of their excuses . 151 genesis the 3.15 . opened and explained . 14 f. triall of a christian by the fruits of his faith . ad. aa , bb naturall men feare visible powers , not the invisible god. 210 morall men count zeale madnesse , and religion foolishnesse . ad. cc. to bee a christian requires fortitude . 160 g. wicked men manifest their enmity against the religious by their gesture . 98 as the tongue speaks to the ear , so the gesture speaks to the eye . 99 gods goodnesse aggravates our wickednesse . 234 no living for the godly if their enemies hands were allowed to be as bloody as their hearts . 93 nothing more contemned then goodnesse . 143 h. all naturall men hate the religious . 2.60 the best men most hated and spoken against . 1 all the saints have been hated and persecuted . 11 they so hate holinesse , that they will hate men for it . ad. cc all hated for religion , or haters of religion . ad. dd originall of this hatred . 14 they will hate a man to the death for being holy . 6. look persecution . none but the desperately wicked will malice his brother for goodnesse . 165 they will hate us , because they have hurt us . 104 causes of the worlds hatred eleven . 127 many wives , children and servants hated for being religious . 135 hatred for religion the most bitter , implacable , &c. 136 their hatred extends to the whole generation of the godly . 60 but they have not so much authority as malice . 61 though their punishment shall be never the lesse . ibid. they will neither heare themselves , nor suffer others . 104 they come not to be caught by a minister , but to catch him , 109 but are taken in the snare they spread for others . 110 as they belong to hell , so they speak the language . 89 a holy life cannot escape persecution . 47 we may appeale to themselves who are the honester men . 145 an humble man will never bee an heretique , 102 see pride . they will hurt and maime the godly . 115 i. ignorance a main cause of hatred and persecution . 172 proved by testimonies . 173 by examples , ib. by experience . 176 ignorance the cause of all sin . 175 the more ignorant the more malicious . 177 ignorance ever makes the worst construction of things . 178 ignorance causeth suspition , suspition hatred , &c. ib. look wisdome , knowledge : objection that great schollers and wise men doe the same , answered , 179 they have inlightned heads , but darke hearts . 179 their deeds prove them ignorant . 180 that indifferent to one , that is not so to another . 58 to be scrupulous no ill signe , 159 in cases of a doubtfull nature , best to take the surest side . ib. it is well for the innocent , that the wicked cannot keep their own counsell . 94 they judge others by themselves . 67 look censure , meanes to cleare our judgements touching the worlds hatred . 8 men may doubt , but the devils beleeve a judgement to come . 219 the worst of men can justifie and think well of themselves . ad. d. five main reasons why they fight under sathans banner , and yet thinke themselves gods servants . ad. n. 1 their ignorance of spirituall things , ib. 2 long custome of this sin hath taken away the sense of it . ad. o. 3 they reject all meanes of being bettered , ad. p. 4 because they will not receive the truth , they are given up to beleeve lies . ib. 5 sathan the prince of darkenesse blindes them . ad. q k. what knowledge is peculiar to the godly , and what common to them with hypocrites 188 no attaining supernaturall knowledge by any naturall meanes , 190 saving knowledge such a jewell , that god gives it to none but his children . ib. of which many instances , 191 the same further amplified , 192 see more of this in wisdome and in ignorance . l. were it not for the law , there were no living among wicked men . 49 the first part of conversion is to love them that love god , 180 nothing hath proved more successefull to sathan than lyes . 79 wicked men lye , when they speak the truth , 88 look slander . m. carnall men think us mad , but wee know them so . 76 malignants as witlesse as wicked , 175 wicked mens malice , makes them like beasts or stocks . 116 their malice a good signe wee belong to god , 13. look hatred . mercy , salvation not more promised to the repentant , than damnation is threatned to the impenitent . ad. e christ came not to be a patron for sin , but to destroy sin in us , and to sanctifie as well as to save us , ad. g. if we will not hear christ now , he will not hear us hereafter . ib. a powerfull ministery most opposed . 101 nor will they be appeased . 103 of misprisson , 239 men mistake good for evill , and evill for good . ad. r. most men will doe as the most doe . 163 they murmure against the godly . 62 and against god himself . ib. for being better than themselves . 63 they would murther the saints , 117 look cruelty . instead of arguments they take up armes , ib. are exceeding salvage and bloody , 118 of which five reasons . 119 n. naturall men want both the light of the spirit , and the eye of faith . 189 all naturall men the devils chidren , 131 their manner is to nickname the godly . 78 number few , compared with the multitude , shall be saved . ad. x. the difficulty of entring the straite gate , ad. y. most men live as if they had no soules . ib. o. we must obey god rather then great ones , 153 but this they call great disorder . ib. how far we fall short of primative christians in our obedience . 333 occasion of writing upon this subject , ad. gg. where christ comes , there will be opposition . 143 order and distribution of the whole book . 37 originall sin , the originall cause of all discord . 23 p. no peace to be expected between the seed of the serpent , and the seed of the woman , 21 wicked men persecute the godly for being better than they . 139 of which many examples , 140 and further amplified . 142 formall christians the greatest persecuters of true christians . 145 yet none think better of themselves , 155 tongue-taunts in gods account is persecution . 165 the woful reward of persecuting christs members . 64 , 77 , 206 but they blesse themselves , and think to speed as well as the best . 208 why persecuters are not alwayes punished here , 207 look hatred they cry up practise , to cry down preaching 170 the preaching of some ministers the cause of hatred and persecution . 140 prejudice blindes them . 65 no reclaiming such as are forestalled with prejudice , 7 prejudice , how to have it cured , and our judgements cleared . 8. ad. ff. the prelates more r●ady to yeeld their aide , then the rabble to ask it . 74 wicked men all in extreames , and either presume or dispaire , 223. look faith . they are prone to imprison us . 111 not for any crime . 112 but to prevent further dispute , ib. and for other the like reasons . 113 good men will hold their profession though they lose their lives . 161 common protestants can be of any religion . 154 r. they rejoyce at our supposed evill estate . 58 but most if they see us sin . 59 religion most opposed by formall professors 9 most men can be of any religion , which shews they are truly of none . 234 they think to adde to their own reputation by detracting from others . 104 they revile and raile on the godly , 80 they so hate righteousnesse , that they will hate men for it . 75 s. satan speakes in and by scoffers , but they know it not , of which many examples , ad. l satan more servants here than god , ad. x satan prevailes most by desception of our reason , ad. r. satan desires no more than to be heard speak ad. s. hee will put a faire collour upon the fowlest sin , and make the best action odious , ad. t he hath perswaded millions that they do well in persecuting the saints . ad. v if satan shewed the book with the baite , his kingdome would not be so populous , ad. x scandalous lives of some professors , one cause of hatred and persecution , 240 wicked men use to flout and scoffe at the religious . 75 even for their zeale , purity and holines , 124 they would scoffe us out of our faith , 159 and would effect the same , did not god support us . 160 millions beaten off from being religious , by their scoffes and reproaches , 3 some will better abide a stake , then others a scoffe ▪ 164 scoffing counted no sin , and yet worse than all its fellows , ad. o. p the great evill that scoffers doe . ad. i. k all scoffers as bad as cain , ishmael , &c. ad. c they are satans servants , ad. i the reason why all are not beaten off from goodnesse by their scoffes . ad. f f to be scoft out of our goodnesse , how ridiculous . 162 the character of a malicious scoffer . 149 no greater argument of a foule soule , 77 they scoffe at us , god laughs at them , 76 good counsell for scoffers , 237 separatiō a main cause of persecution , 240 flocking after sermons another cause . ib. satan and sin doe besot the wicked . 220 they use to slander the godly , 83 they traduce whom they cannot sed●ce , 65 slanderers do satan the best service , 84 great wits not apter to raise slanders , then others to beleeve them , 85 a slander once raised , never dies , ib. at least it leaves the scar of suspicion , ib. wise men wil examin before they believe 86 their policy in slandering us , 87 they slander us out of policy . 147 slanders both make and increase jealousies , & disable us from discerning the truth . 84 their matchles malice in slandering us . 73 it is satan that speakes in and by the slanderer . 78 a slander is the devils heart in their lips 83 singularity our great and grievous crime , 152 they use to smite the godly , and confute them with fists , 114 their arguments are al steele and iron , ib. because the law bindes their hands , they smite with their tongues , 80 how satan playes the sophister , 158 they speak evill of us , because they cannot do evill to us . 81 they think not as they speak , 146 satan gets more by subtlety than by violence , 63 suffering , our saviour suffered 22 severall wayes from ungodly men , 121 let none look to fare better than christ. 126 what a multitude have lost their lives for professing christ , 42 comfort for such as suffer . 126 god will assist such as suffer for him . 22 t. they are wont to carry tales of us to the rulers , 67 how to hear the talebearer , 70 no musick so sweet , as to hear well of themselves , ill of the religious . 71 the tale-bearers end. ib. the theefe , most forward to cry stop theef , 87 they use to threaten the godly , 93 speaking of truth , a main cause of hatred and persecution . 239 wicked men fly the light . 101 they use to withstand and contrary the truth by us delivered . 100 v. they will undermine us in talk that they may betray us . 95 their cunning in this case . ib. and dissimulation . 96 they have borrowed this craft from satan , who sets them on worke . ib. beware we trust them not . 97 w. a war proclaimed between the wicked and the godly , 15 the time when . 28 warning , no expecting a voyce from heav●n as saul had . ad. c and yet if they should it would not do ad. d they are forced to give us warning that we may prevent them . 94 all wicked men are the serpents seed . 16 we cannot anger them worse then to doe well . 137 wicked beholding to the godly for their lives . 174 how strangely they gull themselves , 150 many that have a depth of knowledge are not soule wise . 181 examples of many wise in the worlds esteem yet fools in gods account . 182 with god the greatest sinner is the greatest foole : and he most wise that is most religious . 182 god regards not braine-knowledge , except it seaze upon the heart also . 183 rightly a manknows no more then he practiseth . 184 saving knowledge or wisdom described . 185. that the meanest beleever knows more then the profoundest clark . 186 in what sense the word calls worldly men wise men . 187 strong braines too wise to be saved . 102 vengeance makes wise , whom sin makes foolish . 213 they that would have this tallent , must resolve to improve it . 194 the way to obtain true wisdome , ib. instruction from the premises , 195. first , for all naturall men , ibid. secondly , for such as speak evill of the way of truth , 196. thirdly , for gods people , 198. a fourth vse , 199. a fifth , 200. a sixt , 200. a seventh vse 201 , look more in knowledge . & in ignorance what is meant by the woman and her seed , 17 their words are to be slighted , 82 if we cannot concoct ill words , we would never indure blows , 162 they will cavill against the very word of god , and oppose the messengers . 101 z. they are zealous against all that are zealous . 76 they per●ecute us out of zeale , ad. cc which is the case of all morrall men , ad. ib. the cavse & cvre of ignorance , error , enmity , atheisme , prophaness , &c. sect i. question . how is it , that the practice of christianity is every where spoken against , under the name of schisme , as the chiefe iewes told paul in his time ? acts 28.22 . and that so soone as men become religious and conscionable , they are made a by-word of the people , iob 17.6 . a song of the drunkards , psal. 69.12 . and generally hated of all , math. 10.22 . answer . know yee not ( saith st. iames ) that the amity of the world , is the enmity of god ? and that whosoever will be a friend of the world maketh him●elfe the enemy of god ? james 4.4 . a wicked man ( saith solomon ) is abomination to the just , and be that is upright in his way , is abomination to the wicked , pro. 29.27 . there is a naturall enmity , and a spirituall antipathy betweene the men of the world and the children of god ; whence it is that the holy ghost ( who can give most congruous names to natures ) useth in the scripture , gods dictionary , not only to call wicked men adders , alpes , cockatrices , serpents , dragons , lyons , tygers , &c. psal. 10.9 . & 74.13 . & 80.13 . & 140.3 . esay 14.29 . dan. 7. zeph. 3. math. 23.33 . which are the mortallest enemies to mankind that live ; but most frequently wolves , and the godly sheep , behold ( saith our saviour to his apostles ) i send you forth as sheep in the midst of wolves , mat. 10.16 . between whom there is a strange contrariety and antipathy living , and dead , as both naturalists and lutinists observe . it is an everlasting rule of the apostles , he that is borne after the flesh will persecute him that is borne after the spirit , gal. 4.29 . not because he is evill , but because hee is so much better then himselfe . 1. iohn 3.12 . because his life is not like other mens ; his wayes are of another fashion , wis. 2.15 . for therefore speak they evill of you , because yee will no longer run with them to the same excess of ryot , 1. pet. 4.4 . sect . 2. quest. bvt are not many discouraged , and others beaten off from being religious , through the daily scoffes and reproaches , which in every place the godly meet withall , for refusing to do as others do with whom they are conversant ? answ. yea millions , there being no such rub in the way to heaven as that generall contempt which the devill and the world have cast upon religion and the practisers of piety ; which makes our saviour pronounce that man blessed that is not offended in him , math. 11.6 . for hereby it is growne to that , that men feare nothing more then to have a name that they feare god , and are more ashamed to be holy then prophane , because holiness is worse intreated then prophaneness : with peter we are apt to deny our religion , when we come in company with christs enemies : and with david , to dissemble our faith , when we are amongst philistims . like those white-livered rulers , iohn 12.42 . who loved the praise of men , more than the praise of god , we choose to conceale our knowledge of , and love to christ , lest we should be mockt , have so many frownes , and frumps , and censures , and scoffes , be branded with that odious and stigmaticall name of an hypocrite , &c. true , with nicodemus , we owe god some good will , but we dare not shew it because of this , we would please him , yet so as we might not displease others , nor our selves . like the young man in the gospell , we will follow christ , so christ propound no other conditions , then what we like of : but what will be the issue , our saviour saith expresly . that he will be ashamed of such at the latter day , who are now ashamed for his sake , to beare a few scoffes and reproaches from the world , mark 8.38 . a sad saying for all such : which considered seriously , would alter the case with many ; as it fared with vstbazanes an old noble man , and a christian , that had been sapores the king of persias governour in his minority : who when sapores raised a great persecution against the christians was so terrified , that he left off the profession : but sitting at the court gate when simion an aged holy bishop was led to prison , and rising up to salute him ; the good bishop frowned upon him , and turned away his face with indignation , as being loth to look upon a man that had denied the faith : whereupon vsthazanes fell a weeping , went into his chamber , put of his courtly garments , and brake out into these words ; ah! how shall i apeare before god , and my saviour whom i have denied ; when simion a man will not indure to look upon me : if he frown how will god behold me when i come before his tribunall , &c. for this phisick so wrought with him , that he recovered not only health , but such spirituall strength , that he went boldly to the king , profest himselfe a christian , and dyed a martyr gloriously . sect 3. bvt secondly , it so forestaleth ( such as are without ) with prejudice against goodness and circumspect walking , that they resolve never to be religious so long as they live : as how many not only stumble at christ , the living and chief corner stone , elect of god , and precious , but quite fall as at a rock of offence : yea , ●tterly disallow of the things that are excellent , only through the contempt which is cast upon religion ? 1 pet. 2.7.8 . what such mens thoughts are we may heare from the damned in hell , we fooles thought their lives madness &c. wisd. 5.3.4 . and experience shewes , that they will hate a man to the death , though he have nothing to condemne him , but his being holy . yea , where satan hath once set this his porter of prejudice , though christ himselfe were on earth , that soule would stumble and be offended at his very best actions , as we see in the scribes and pharisees , who made an evill construction of whatsoever he did or spake : for when he wrought miracles , he was a sorcerer : when he cast out devils , it was by the power of devils : when he reproved sinners , he was a seducer : when he received sinners , he was their favourer : when he healed the sick , he was a breaker of the sabbath , &c. iohn 8. nor can the highest eloquence of the best preacher ever reclaime such . for first , words are vagabonds where the admon●shed hath an evill opinion of the admonisher secondly , they are resolved against yeelding . thirdly , let them be convinc't by strength of argument , the thought of those things presently passes away like the sound of a bell that is rung . o this is a difficult devill to be cast out , even like that which we read of , math. 17.16 . for as all the disciples could not cast out that devill , no more can all the preachers this : for the cure of prejudice alone in one man , is more then to cure the seaven deadly sins ( as the papists tearme them ) in another . nay ( if i may speak it with reverence ) what meanes can god use that shall be able to convert such an one ? the nine plagues shall not prevaile with pharaoh , the graves opening , the dead arising , the vayle of the temple renting the light of the sun fayling , the centurion confessing , &c. will do no good upon the scribes and pharisees : yea , though ahab be told from the lord , that if he go to war he shall perish , yet be goeth and speeds accordingly . sect . 4. quest. bvt how should weak christians know the mystery of this iniquity , shake off this slavish yoke of bondage and feare , in which satan for the present holds them ? answ. search the scriptures , and they will so cleare your judgement , and cure your prejudice , that in some measure you shall be enabled to quench those fiery darts , ephes. 6.16 . i meane , the reproaches of those evill tongues , which are set on fire from hell , iames 3.6 . for virgil most excellently and profoundly couples the knowledge of cause , and the conquest of all feares together . first for the informing of your judgement , our saviour christ and his apostles hath abundantly foretold the same . of a multitude of predictions i 'le only instance three or foure . all that will live godly in christ iesus shall suffer persecution , 2. tim. 3.12 . not some , but all : and what all , but even all that will live godly ? now , methinkes , if there were no other texts in the bible but this one , it were omnisufficient to take away prejudice and wonder touching the worlds hatred and calumny : but the scriptures are full of the like , ye shall be hated of all men and nations ( saith our saviour ) for my names sake , math. 10.22 . & 24.9 . not of a few , but of all men and nations , that is , all naturall men , or the greatest part of men in all countries and nations , yea , and for no other cause , but for professing of christs name . neither is christ a signe to be spoken against of many in babylon , or assyria , but of many in israel , luke 2.34 where religion is profest publickly . yea , when sincerity is wanting , the nearer the line with any opposition , the greater eclips . the gadereans but besought christ to depart , his own country men drave him out , and cast him down headlong , luk 4.29 . yea , who was his greatest enemy but his greatest friend , even one of his houshold-chaplains ? and who but ieremies familiars watched for his haulting ? againe ( saith our saviour ) the servant is not above his master , iohn 15.20 . but christ having suffered so much , if we should rest , the servant were above his master , which were senslesse to thinke : for could not his wisdome , innocency , and holinesse , fence him from these scornes , and can thine fence thee ? besides , that ancient prediction must bee fulfilled , i will put emnity between the seed of the serpent , and the seede of the woman gen. 3.15 . but , if there bee no war betweene the men of the world , and the children of god ; if they should not hate and persecute us , this prediction were not fulfilled : yea , all the former predictions of christ , and many , that i omit , should bee false ; which were blasphemy once to thinke . wherefore marvell not my bretheren , though the world hate you , as saint iohn speakes , 1 iohn 3.13 . neither count it strange , as saint peter hath it , concerning the fiery tryall which is among you , to prove you , as though some strange thing were come unto you , 1 pet. 4.12 , for christ and his crosse are unseparable , luke 14.27 . whence that definition of luther that a christian is a crosse-bearer . againe , search the whole bible over and you shall not finde one holy man mentioned , without mention of something hee suffered from ungodly men ; as it were easie to instance , how abel , lot , noah , righteous men abraham the father of the faithfull , isaac , iacob , ioseph patriarches and fathers of the church , meek moses , upright sam●●l , holy david , wise solomon , all the lords priests , prophets , apostles ; yea the harmlesse babes and our saviour christ himselfe , did severally suffer from wicked and ungodly men , yea , never man came to heaven , but first hee passed through this purgatory : god had one sonne without sinne , but never any one without suffering ; which makes our saviour say , woe be to you , when all men speake well of you , that is , when evill men speake well of you , for so did the iews of the false prophets , luke 6.26 . whereas hee pronounceth them blessed , which heare ill for well doing , mat. 5.11 . which leads mee to the second point . sect . 5. secondly , for scriptures to confirme , comfort , and strengthen weake christians against the worlds hatred and calumny , these would be applyed which follow . blessed are they ( saith our saviour ) which suffer persecution for righteousnesse sake , for theirs is the kingdom of heaven , mat. 5.10 . and againe , b●essed are yee when men shall revile you , and persecute you an● say all manner of evill against you falsly for my sake , rejoyce and bee exceeding glad , for great is your reward in heaven , for so persecuted they the prophets which were before you , ver . 11.12 . and saint peter , rejoyce , inasmuch as yee are partakers of christs sufferings , that when his glory shall be revealed , yee may bee glad also with exceeding joy , for if yee be reproached for the name of christ , happy are yee , for the spirit of glory and of go● resteth upon you ; which on their part is evill spoken off , but on your part is gloryfied , 1 pet. 4.12 , 13 , 14. loe here is reward enough for all that men or divills can do against us : and what will not men undergoe , so their reward may be answerable ? this hath made thousands even ambitious to imbrace the flames . your cruelty is our glory , said the martyrs in tertullians time , to their persecutors ; for the harder wee are put to it , the greater shall our reward bee in heaven . it is to my losse ( said gordius the martyer ) if you bate mee any thing of my sufferings . but yet further , what saith saint paul ? in nothing feare your adversaries , whose malice is to them a token of perdition , but to you of salvation , and that of god , phil. 1 28. yea , in the same chapter , ver . 29. he preferreth the gift of suffering before the gift of beleeving : and in his epistle to the church of thessalonica peremptorily concludeth , that they are elect of god , from this ground , that they received the word in much affliction with joy in the holy ghost . they that dwell where sathans seate is , holding fast christs name , without denying his faith : are protestants indeed , revel . 2.13 . examine these scriptures againe and againe , for every word of them is ponderous , and consider of whom and by whom they were spoken : then certainly thou wilt confess , that if their be any nectar in this life , 't is in sorrows wee indure for righteousnesse . and methinks , when i heare goodnesse calumniated , i beare it the easier , because the servants of vice do it . sect . 6 quest. what is the original ground of the worlds hatred ? ans. that proclamation which god himselfe made in paradise gen. 3.15 . where hee saith unto the serpent ; i will put enmity between thee , and the woman , and betweene thy seed● , and her seed , hee , or it , shall bruise thine head , and thou shalt bruise his heele . quest. as to the building of an house , it is needfull , first to lay a good foundation , before wee either raise the walls , or cover it with the roofe : so this text being the foundation , roote , or spring of our insuing discourse , it is necessary ( for the better supporting , and also conceiving of that which follows ) clearly to open it , or take it in peeces , that every part may bee viewed severally . ans. the whole frame , or substance of the text being a generall proclamation of vvarre , even of its owne accord , falls , or empties it selfe into ten parts ; and they especially leade us to consider these particulars , viz. the thing , proclaimed , the author , proclaiming , the captains & souldiers , between whom , the cause why , the end wherefore , the time when , the manner how , the place where , the continuance , the issue & effects . quest. the whole being thus let fall into parts , let us take up each severall in order , and view it . and first tell me what is intimated , by this enmity which is here proclamed . ans. by enmity is ment , a bitter , inveterate , irreconsiliable and endlesse hatred and devision ; opposite to that amity and familiarity , which formerly had been betweene the woman and the serpent . breifly it is the very gall of the prince of darkenesse . quest. who was the author and proclamor of it ? ans. the authour and principall efficient of it , is god himselfe : for it we looke a little backe to the preceding verse , wee shall see that this ( i ) is iehovah ; the eternall god , and lord of hosts . quest. betweene whom was this enmity proclamed ? ans. between the serpent , and his seed on the one side : and the woman , and her seed on the other . quest. what is meant by the serpent , and his seede . ans. by the serpent wee are to understand sathan who opened the serpents mouth ; and caused it to speake with mans voyce . as the lord by an angell , opened the mouth of balaams asse , num. 22. secondly , by the serpents seede , is ment the whole generation of wicked men , as interpreters conclude generally : and other scriptures make cleare , calling them serpents , generations of vipers , and children of the divell . mat. 23.33 . iohn 8.44 . and 1 iohn 3.10 . yea ! when sathan by seducing adam , to breake gods law in eating the forbidden fruite , had deformed him after his own image ; as god had formed him after his : hee intituled all his heires to that name the seede of the serpent . iohn 8.44 . of which more hereafter . quest. what is meant by the woman and her seed ? ans. by the woman is meant eve : by her seede , wee are to understand first and cheifely christ ; the singular seede , who was so the seed of the woman , as that hee was not of the man. gal. 4.4 . being borne of a virgin. esay 7.14 . secondly it implyeth all the elect his members ; who are not only eves seede , as she was the mother of all liveing by nature ; but by faith also : as else where they are called the seed , or children of abraham gal. 3.29 , quest. what may bee gathered from these tearmes thus explicated ? and what instructions afford they ? ans. 1. that there was a twofold kingdom set up in this world : a kingdome of darkenesse , of sinne , and of misery ; and a kingdome of light , of holinesse , and of happinesse : the king , and cheife commander of the one being sathan , the prince of darkenesse ; the god of this world , ( that is of all wicked men in this world ) and cheife of evill spirits , his subjects all the sons of adam , without exception , or exemption of any ; even the elect before calling , and regeneration ; and the reprobate without limitation . and the king of the other being christ , called in scripture the wonderfull councellor , the mighty god the everlasting father and prince of peace , the lord of lords and king of kings . isa. 9.6 . rev. 17.14 . who is also the chief of men , even the chief son of man. his subjects , the godly alone , by which i understand so many of the elect , as are regenerate : though indeed wee have all received our presse-money in baptisme , and ought every one according to our ingagement ; maintain this fight against the devil and the world. 2. that sathan hath more subjects , th●n any emperor in the world ; yea , more men to serve and fight for him ; th●n the trinity which made us : that the little handfull of the church , is invironed , and besieged with a numberless multitude of deadly enemies : all the armadoes and troopes of devills , all the companies of the wicked , all the forces and powers of hell ; have bent their bowes , and made ready their arrowes , that they may privily shoote at the righteous ; who are the only marke of their malice , and white at which they levell . psa. 11.2 . i confesse among us christians : christ is the subject of all tongues ; oh that hee were the object of all hearts ! but whereas the schoole disputes of him , the pulpit preaches of him , hipocrites talk of him , time servers make use of him , polititians pretend him , profane men swear by him , civill honest men persecute him , millions professe him , few love him , few serve him , few care to honour him . godly men even amongst us christians , are like timber trees in a wood ; here one and there one ; yea , it is to bee feared , that as once in israel , a thousand followed baal , for one that followed god : so now in england , many serve the world , and the flesh and the devill , for one that truely serves god in sincerity , truth and holinesse . 3 if our enemies are so many in number , so great in might , in malice , in experience and cunning ; as from hence wee are informed : yea , if wee have enemies inferiour , as wicked men , exterior , as the world ; interior , as the flesh ; superiour , as the devill ; it behooves us not to trust to our owne strength ( hercules himselfe could not coape with two adversaries at once ) but to implore the assistance of almighty god , and christ our captaine ; whose weakenesse was too strong for all their power and might ; the which beeing done ; feare not a strong enemie against thee , seeing thou hast a stronger friend with thee . sect . 7. quest. what collect you in particular from those words ; i will put enmity &c. ans. this shewes the stabillity , and certainty of it , for with god , neither doth his word disagree from his intention ( because hee is truth it selfe ) nor his deede , from his word , because hee is power it selfe : god is not as man , that hee should lye ; neither as the sonne of man that he should repent : hath hee said , i will put enmity , and shall be not do it ? or hath he spoaken the word , and shall not hee accomplish it ? numb . 23.19 . heaven and earth shall passe away , but one jott , or tittle of ●is word shall not passe , til all bee fulfilled , mat. 5.18 . quest. what instruction affords this ? ans. 1 that to be without reproaches , or persecutions , wee may rather wish then hope ; for what peace can we looke for , betweene the seede of the woman , and the seede of the serpent , seeing god himselfe from the beginni●g hath set them at enmity ? yea , once to expect it were an effect of frenzy , not of hope . 2 since we can expect no peace f●om the serpents seede ; let as many as are of the womans seede , and of christs side ; ●nanimously hold together . it is hard to say , whither bazil ▪ and eusebius , who perceiving the arrians to improve a difference between them ; to the prejudice of the orthodox ; soone reconciled themselves , and united their forces together against the common enemy , are more to bee commended , or the pope to bee abhorred , who was so busie and hot against luther , that hee neglected to looke to all christendome against the turke . which declared , that hee could easier disgest mahometisme , then lutheronisme . the case of too many in our dayes , that thinke they love christ fervently , though wee may justly suspect the contrary , by their being so busie , and hot against the reformation established . against which they cannot bring any expresse scripture ; only they seek straws to put out their own eyes , & puzzell others withall . as bernard speaks of som● in his time ; and sure i am , it would argue more love to christ , and obedience to his gospell ; if they would ioyne with the godly party , against atheists , and papists . as , let but two mastifes bee jarring betweene themselves : when the bare comes they forget private strife , to assayle their common enemy . and certainly they might bee as firme friends to truth ; although they were not such bitter enemies to peace . for as the case standeth it is hard to determine whether they more intend to doe god service ; or really doe the devill and his instruments service ; by their contradicting , and aspersing all that are not of their owne judgement . 3 if the lord have put this enmity , betweene us and the wicked . here is warrant in opposing , comfort in suffering . 4 if the seede of the woman , fight on christs side , and they have gods word for their warrant : they are sure to have him assist them , and prevent their enemies : and is not that god wee fight for able enough to vindicate all our wrongs ? sect . 8. quest. what occasioned the lord to proclaime this enmity ? ans. adams si●ne in eating the forbidden fruite . a●d sathans malice in moving , and seducing him thereunto , was the meritorious cause : the originall of this discord , is from originall sin . quest. what was the finall cause or end why god proclaimed it ? ans. his end was threefold , in regard of himselfe , the wicked , and the godly . 1 in regard of himselfe : his principal ●nd was his owne glory , which should a●ise from the manifestation , or admirable composition of his justice , mercy , holinesse , wisdome , power , and providence herein . 2 in regard of sathan , and wicked men● that hee might for the present punish one sinne with another , and in the end take due vengeance on them in their greater condemnation , and finall ruine and destruction . 3. in regard of the godly for their greater good , as namely that they might , by this affliction and chastisement , be stopt in their course of sin , be brought to the ●ight of their evills pas● , and made repent of them , and prevented from si●ning for the time to come , and lastly to keep them in continuall exercise , that so they might walke on in the way of holiness which will bring them to eternall happiness , and not to be condemned with the world . sect 9. quest. but how can god be the author of it , without being the author of sin ? ans. very well ; even as the temporal magistrate may put a fello● to death , without committing of murther : that he , which is the fountaine of all good , is not the author of any evill herein , may appeare . 1. by considering how the case stood at this time , with adam and al his posterity , being condemned persons , every moment expecting , and waiting for that direfull sentence to be executed , and inflicted upon them , which god before had threatned , in case they should transgress his royall command gen. 2.17 . namely the sent●nce of death . which was threefold , viz. of body which is the temporall death . soule , which is the spirituall death . body , and soule which is eternall death . opposite to that three-fold life of nature , grace , glory . the which if it had been fully , and universally accomplisht , we could have had nothing to say , but that god was just ( as now we have no reason to give why so many should be redeemed , but because he is mercifull ) yet because he would , according to his nature in justice remember mercy , he ordained a saviour , and remedy even christ implyed in the pronoune relative , hee , for so many as he had before predestinated , to be borne againe by his word and spirit . iohn 3. to a lively faith , whereby they might lay hold on this remedy , yet with all hee did appoint , that this their way to heaven should be thorny and troublesome . to which end he mixed with the sweet promise of salvation , the bitter ingredient of griefe and sorrow , implyed in the word enmity , but yet more to justifie this judgement of god : that is , to make it appeare just . 2 it will appeare if we distinguish the ends of god , sathan , and wicked men . to which purpose i will instance in our saviours example ; iudas delivered him to death for gaine , the iewes for envy , pilate for feare , the devill provoked each of them , through this enmity ; christ himselfe to obey his fathers will , god the father in love to sinners , and for their redemption , each did one and the same thing . but to contrary ends : so when this enmity breaks forth in the wicked , sathan hath a hand in it as a malicious author , as when he entred into iudas and made him betray christ , luk 22.3 . man himselfe as a voluntary instrument , as when pharoah hardened his owne heart against the children of israel exod. 9.34 . god as a most righteous judge , and avenger , as when hee also hardened pharoahs heart , exod. 9.12 but how ? even by permitting the seed of the serpent , from his owne malicious inclination to hate the seed of the woman : not by infusing this malice , nor by withdrawing any grace , but only by denying that grace which hee was not bound to give : he doth not infuse corruption , he doth not with hold the occasion , even as when the rider gives his fiery horse the reyns , we saie he puts him on ; in mercy infusing this enmity into the seed of the woman , against the seed of the serpent : not against their persons , as they are his creatures , but only against their condition , disposition , and wicked conversation ; we and the devill should never have falne out , we agree but too well , but that god hath put an enmity between us . yea in the last place , as god turned the treachery of iudas , not only to the praise of his justice , mercy , &c. but to the good of all beleevers , so he turnes this enmity of sathan and wicked men , to his childrens great advantage , and his own glory . and hereupon is that distinction of adversities : as they come from sathan , they are usually called temptations ; as they come from men , persecutions ; as from god , afflictions . and well may hee work good , by evill instruments , when every prince , or magistrate hath the feat to make profitable instruments , aswell of evill persons as of good : and each physitian can make poyson medicinable . sect 10. q. this rub being removed , and the passage made cleere : proceed in the wayes of your text , and shew me the time of this enmity . ans. first i will make a distinction , and then give the answer . the circumstance of time is twofold ; the time when it was proclaimed , and the time that it is to continue . 1. if wee consider the time when it was first proclaimed ; it was immediatly after the fall ▪ when adam had newly sinned : not long after the creation : even when time it self was not a week old , as is probably conjectured by the learned . 2. if we consider the time that this enmity is to continue , it is either generall , or particular ; the generall time is here set downe in the text indefinitly , i will put enmity between ●hee and the woman , and between they seed and her seed , which being without limitation , is to be understood largely , and so signifies that it is perpetuall without end , from the beginning of time ▪ to the end of all time , when time ( saith one ) began , this malice first began , nor will it end but with the latest man : it is an everlasting act of parliament , like a statute in magna charta . 3 if we consider the time more strictly , then it signifies in the subject possest of it , the whole time of a wicked mans life : or if in time he becomes the womans seed by a new birth , then it signifies that part of his life , which went before regeneration : but in the object of it , for the whole time of a godly mans spirituall life , after he is become the womans seed , even from the morning of his new birth , to the evening of his departure hence , without intermission which makes the psalmist cry out , for thy sake are we killed all the day long , psal. 44.22 . quest. what way wee gleane from hence ? answ. some comfort , in that this war shall once have an end : the israellites shall not alwayes live under the tyranny of pharaoh , or travells of the wildernesse : nor the seed of the woman alwayes under this heavy yoak of affliction and persecution : for death shall free us from our sorrowes , aswell as from our sinnes , yea as this is their time to persecute , ours to suffer , so their time will come to suffer , ours to triumph , let me rather feele their mallice , then be wrapt up in their vengeance . sect . ii. quest. what is their manner of venting this enmity ? answ. sathan the prince of darknes , and his adherents the wicked world : do war against christ and his members two wayes , by persecutions , and by perswasions , under which two generalls , are comprised divers and sundry particulars , which i shall severally speak of , when i come to the properties of this enmity , in the meane time we are to take notice , that all sathans businesse was , and is ( at , and ever since the fall of adam ) to slay soule● , 1 peter 5.8 . iob. 1.7 . neither doth he want instruments in all places , to further , and promote this his designe . quest. now a word of the place where . answ. the circumstance of place , is threefold . 1. if we consider the place strictly , in respect of the subject in whom it resides : then it is principally the heart of man unsanctified . 2. if we consider the place , where it was proclaimed , then it is paradise , or the garden of eden , as verse 23. shewes . 3. but if wee consider the place , where they exercise this enmity , then it is the place of this miserable world , where the church is militant indeed , revel . 12.7 . it is said there was warre in heaven , michael and his angells , fought against the dragon : and the dragon fought and his angells ; but this cannot fitly be construed of heaven in heaven , but of heaven on earth : for in heaven the church is triumphant , and the devill in the beginning was cast out of that heaven , 2. peter 2.4 . and there is no warfare , but all wellfare , no jarr ; but love and peace ; yea such a peace , as passeth all understanding , so that by heaven there , is meant , the church of god on earth ; called in holy scripture heaven , and holy ierusalem above ; for that her chiefe treasure is in heaven . math. 6.20 . her affections in heaven . colos. 3.2 . her conversation in heaven , phil. 3.20 . and for that the lord of heaven , dwells in her heart by faith . ephes. 3.17 . sect . 12. quest. what is promised shall be the issue , or effect of it ; and who shall get the victory ? answ. the issue or effect is declared in these words ; he shall bruise thine head , and thou shalt bruise his heele . the meaning whereof is this . 1. by bruising of the head , is meant sathans overthrow , and finall ruine and distruction by christ , in respect of his power , dominion , and workes , iohn 12.31 . and 1. iohn 3.8 . to which purpose the words of the apostle , are very significant . hee also himselfe tooke part of our flesh and blood that through death he might destroy him , that had the power of death , that is the divell , heb. 2.14 . and he being overcome , his seed are overcome , and perish with him , revel . 12.9 . iohn 14.13.30 . and 12 , 31.32 . and this is the first promise of grace , and life made to eve , and all mankind , now dead in sin , and enemies to god. collos. 2.13 . and 1.21 . neither is it only meant of christ in his owne person , but it implyes that all his members , by resisting the devill stedfastly through faith in him , shall have victory also 1 corinth . 15.57 . given them by the god of peace , who shall bruise sathan under our feet shortly , as the apostle speaketh plainely , rom. 16.20 . faith in the lamb , shall put this roaring lyon to flight : they overcame him by the blood of the lamb , reve. 12.11 . secondly by his heele bruising is meant , 1. first christs holy wayes , which sathan should by all means ( either of temptations , or persecutions ) seek to suppresse : 2. and secondly his humane nature , which sathan should afflict all manner of wayes , untill he brought upon him that shamefull , death of the crosse , ga● . 3.13 . that painefull , and death of the crosse , ga● . 3.13 . that cursed , death of the crosse , ga● . 3.13 . for then his heele was bruised , when his body was crucified . and it was no more then the bruising of his heele ; his divine nature being impassible and untouched ; where note that it was the politick malice of the devill and the world , that aymed by the death of the generall , to disband the army . so long as christ lived on earth , we read of no persecution against his disciples , math. 9.15 . but let him be once removed , and then there is havock made of the church , stephen is stoned , peter crucified , paul beheaded , some strangled , some burned , some broyled , some brained , all but only st. iohn murthered . and thirdly it is meant , that all who beleeved in christs name , shall suffer bruising , in one kinde or other for his sake : and then his heele is bruised , when his members are afflicted : but all the hurt they can do is , but to bruise the heele . bruise them in their persons , estates , good names ; for to hurt their best parts , their soules , they shall never be able : yea all this bruising in the end shall turne to the further good . of their soules , here in grace , hereafter in glory . and so you have the matter , the author , the subject , the object , the cause , the end , the time , the manner , the place , the continuance , the issue and effects of this enmity . sect . 13. quest. by your opening of this text , and unveyling of the termes : i see it looketh two severall wayes , and that it reacheth out as it were with one hand , a blessing to all beleevers , aswell as a curse with the other to all wicked men and spirits . answ. yea it is like a checker ; halfe white , halfe black . consisting as much of mercy and consolation , as judgement and terror : resembling moses who saved the israelites , and slew the egyptians . for as harsh as the words sound , they are so full of grace , and mercy ; and containe so much in a little , that this text may well be called the gospells epitome ; yea the marrow , or pith of the whole bible , compiled by wisdome it selfe ; a short , yet absolute sum of all holy faith , yea the foundation of all whatsoever the prophets and apostles have written , or ministers do preach ; the key of the scriptures , as ambrose calls the creed ; it is but of a short sound , but of a large extent ; little in shew , infinite in sence . in fine , it is so large for matter , so short for phrase , so profound for depth , so sweet for consolation , and yet so terrible for severity , that it well suites with the author who spake the words and none els . quest. i perceive then , that to draw this well dry , to dig this mine to the bottome , and to speak of each severall , in this universe were an herculean work , and fit for some divine theseus , or solomon . besides it would require too large a vollume , for common use : wherefore it shall content mee , you only anatomize that part or member of the whole which is here termed enmity , by laying open the veines , and arteries thereof ; it being the very point , or mayn center , the pole , or cardinall axeltree , upon which this text moves , and is turned . and that will be sufficient : for where prevailing is by lyes , there discovery is victory ; yet lest the pages should still grow , as fi●h into a multitude , garble your notions , and give us but the very marrow of the matter . and because method to the matter is as fashion to apparell ; and form to building , propose what shall be your order of distribution . ans. as the throne of solomon was mounted unto , by six staires : so this throne of sathan , this strong hold of the wicked , may be mounted unto ( for i only intend a discovery at this time ) by a ladder of six steps , set upon this ground which is already laid , or if this originall , be counted for one step , then the ladder consists of seaven staves , answerable to the seven steps which led up to that temple in ezekiels vision , ezek. 40.26 . for i will draw all our present discourse , to one of these heads : ( taking liberty so to place them , as may serve best for my purpose , and the readers benefit . ) viz. the originall , of enmity . the continuance , of enmity . the properties , of enmity . the causes , why wicked men hate and persecute the godly . the ends , why wicked men hate and persecute the godly . the reasons why , god permits them ; the reasons why , the godly suffer it so patiently . these seaven shall limit my speech , and your patient attention , and i take them only to be inherent in the words , there be some short adherent circumstances , which i shall salute as i passe , they may be within the circumference , these are in the heart and center ; and these alone as i suppose , may serve as spectacles , to see the devill ●nd his workes by , in the matter of hatred and persecution . sect . 14 quest. to begin with the second point proposed ( having dispatched the first ) and to proceed from explication to confirmation , and so to application . how prove you that there hath been in all ages past , is now , and ever shall be between these two kings sathan and christ , and their regiments , the wicked and the godly , a perpetuall war , enmity and strife , according to the lords prediction or proclamation ? ans. for proofe i could produce testimonies and examples innumerable there being scarce a page in the bible , which doth not ●ither expresse or imply somewhat touching this enmity , yea as if the scriptures contained nothing else , the holy ghost significantly calls them the book of the battailes of the lord , numb . 21.14 . as rupertus well observes . and because examples , give a quicker impression then arguments : the proofe shall be by induction of particuler instances collected from the scripures and ecclesiasticall history , wherein i will be briefe , and only mention , three in every age ( though the sea of examples hath no bottome ) for that i shall be forced to speak more at large when i come to the properties and causes of enmity . the continuance of the worlds enmity in all ages . viz. 1. in the old world before the flood . 2. after the flood , before the law. 3. after the law , before christ. 4. since the gospell in the time of christ and his apostles . 5. after the apostles for the residue of the ten persecutions . 6. from the primitive times and infancy of the church hitherto . 7. for these present times wherein we live . 8. for the time to come unto the worlds end . 1. to begin with the first age , viz. the old world before the flood . wee read of this war , enmity and strife between cain and abell , 1 iohn 3.12 . betweene lamech and the holy seed , gen. 4.23.24 . and between those wicked gyants , which moses speaks of , and the sons of god , gen. 6.2 . to .12 . yea , those gyants bad battle to heaven , as our mythologists add , to ver . 4. sect . 15. 2. after the flood , before the law , between all the men of sodom and righteous lot , gen. 19.4.9.11 . 2 pet. 2.8 . between hagar and ishmael , the bond woman and her son , and sarah and isaac , the free-woman and her son , gen. 21.9.10 . gal. 4.29 . and between esau and iacob , first in the wombe , the more plainely to shadow out this enmity , gen. 25.22.23 . and after they were borne , gen. 27.41 . sect . 16. 3. after the law , before christ , between doeg and the eighty five priests , which he slew with the edge of the sword , 1 sam. 22.18.19 . between iezabell and all the prophets of the lord , which she destroyed , 1 kings 18.13.14 . and between the heads in israel in micahs time , and all that were good , micah 3.2 . sect . 17. 4. since the gospell , in the time of christ and his apostles this enmity so manifested it selfe , not only in the gentiles , but in the iewes , gods ow●e people , who first moved those persecutions against christ and his members , that having beheaded iohn baptist his harbinger , and crucified himselfe the lord of life , we read , that of all the twelve , none dyed a naturall death save onely saint iohn , and he also was banished by domitian to pathmos ; and at another time thrust into a tun of seething oyle at rome , as tertullian and saint hierom do report : see acts 7.51 . to 60. & 12.1 . to 5. rom. 8.36 . iohn 21.18.19 . now all these , besides many other of his disciples , suffered martyrdome meerely for professing the faith of christ ; whereof some were stoned , some crucified , some beheaded , some thrust thorow with speares , some burnt with fire , with a multitude of other beleevers , for ecclesiasticall history makes mention of two thousand which suffered the same day with nicanor , acts and monuments , page 32. which makes saint paul cry out , i think that god hath set forth us the last apostles , as men appointed to death , 1 corinth . 4.9 . sect 18. 5. after the apostles , if we consider the residue of the ten persecutions , raysed by the romans against the christians , which was for three hundred yeares , till the comming of godly constantine , we find that under dioclesian , seaventeen thousand christians , were slaine in one month : amongst whom also was serena the emperesse , yea under him and nine other emperors , there was such an innumerable company of innocent christians put to death and tormented , that st. hierome ( in his epistle to chromatius and heliodorus ) saith , there is no one day in the whole yeare unto which the number of five thousand martyrs might not be ascribed , except only the first day of ianuary , who were put to the most exquisite deaths and torments that ever the wit or malice of men , or devils could invent to inflict : we read of no lesse then twenty nine severall deaths that they were put unto , if no other be omitted . sect . 19. 6 from the primitive times and infancy of the church hitherto the turk and the pope have acted their parts , in shedding the blood of the saints , as well as the iewes and roman emperours : touching which , for brevities sake , i referre you to the book of acts and monuments . yet because a tast may please some , i will insert what the holy ghost hath foretold in the revelation , touching the pope , who calls himselfe christs vicar and supreme head of the church : the angell , speaking of the whore of babylon , saith , shee was drunk with the blood of the saints and with the blood of the martyrs of iesus , revell . 17.6 . which in part was fulfilled in england , under the raigne of queene mary , when in one yeare , a hundred seventy six persons of good quality were burnt for religion , with many of the common sort : and in france , for before these late bloody massacres , there were more then two hundred thousand which suffered martyrdome about transubstantiation : for the chiefe persecutors of christ and his followers , are not atheists , or turks , or iewes , but such as hold great place in the church , antichristians and pseudochristians , which makes our saviour say they shall excommunicate you , that is , they shall blot out your names from among gods people , or cast you out from the visible outward communion of the saints . and indeed , vertue hath ever suffered most from those , which should and seeme to uphold her : and instruders upon other mens right can indure any man , how bad soever , rather to live by them , then the servants of him whom they intrude upon , as you may see , mat. 21.33 . to 39. where those farmers of the vineyard killed the servants , who came to receive their masters rent : they did not kill the theeves and robbers , and spoylers of the vineyard , but the servants ; yea , and the son too , and the end of all was , that they might take the inheritance . yea , the godly have ever suffered most from such as professe the same faith and religion with them . it hath been the complaint almost of all the fa●●ers and saints of god , which have written , that the faithfull , in their several times , were hated , traduced , calumniated , slandered reproached , accused , persecuted and condemne● of such as professe the same religion with them , ( ●hough under o●her pretences , yet only fo their au●ier and holy lives , that they stucke close to the truth , made conscience of their wayes , and would not rush so boldly into sin as others . ecclesiasticall history . lib. 6. chap. 4.5.16 . sect . 20. 7 to come unto these present times wherein wee live . is the world mended with age ? yea , i would to god we did not find , that as it is in the little world , the older it grows the more diseased ; so in the great world , the older the more vicious ; that the consummation of times and sins were not met together upon us . but as commonly in a diseased body all the humours fall down into the legs or feet , and make an issue there : so the corruption of all ages hath sliden downe into this of ours , as into the feete . many ( saith the apostle ) walke , that are enemies to the crosse of christ , phil. 3.18 . if many in saint paules time , more now ; for satan , who was then bound is now loosed again out of his prison , and hath great wrath ▪ because he knows he hath but a short time , revel . 12.12 . to speake onely of the entertainment which piety finds among such as would be counted ( not only christians but ) protestants , which principally i intend . is it possible for a man to live a conscionable and unreprovable life , abstaine from drunkennesse , swearing , prophaning the lords day , separate himselfe from evill , yea , wicked company , be zealous for the glory of god , &c. without being traduced , calumlumniated , hated , slandered and persecuted for the same ? no , it is not possible : for if our righteousnesse doe but exceed the righteousnesse of a swearer , or a drunkard , we are sure to be persecuted for our righteousnesse , as abel was persecuted of caine , because his sacrifice was better than his . if a man walk with god , he is too precise : if he will be more than almost a christian , he is curious , phantastical , factious , and shall be mocked with the spirit , as if the spirit of god were a spirit of dishonour and shame . how common a thing is it to wound all holinesse under the name of puritan , a name so full of the serpents enmity , as the egge of a cockatrice is full of poyson ? what should i say ? the world is growne so much knave , that 't is now a vice to be honest . o the deplorable condition of these times ! even the devill himself durst not have been so impudent , as to have scoft at holinesse in those ancient and purer times : but now i could even sinke downe with shame , to see christianity every where so discountenanced : our very names come into few mouths , out of which they returne but with reproaches . amongst the rest of our sins , o god , be mercifull to the contempt of thy servants . true , blessed be god , and good laws , we suffer little but the lash of evill tongues ; but were wicked mens powers answerable to their wils and malice , they would deliver us up to be afflicted , put us out of the synagogues , excommunicate and kill us , as our saviour shewes , iohn 16.2.33 . and mat. 24.9 . yea , their enmity and hatred would be so virulent and bitter , that the brother would betray the brother to death the father , the son , and the children would rise up against their parents and cause them to dye , the kinsman against the kinsman , and the friend against the friend , only for professing christs name , & being religious , as himselfe affirmes , math. 10.34 , 35 , 36. luke 21.16.17 . neither is it strange , for this was one of the endes of christs comming into the world , as appeares , mat. 10.34.35 . where himselfe saith , think not that i am come to send peace , but the sword ; meaning between the seed of the serpent & the seed of the woman ; for i am come to set a man at variance against his father , the daughter-in-law against the mother-in-law , and a mans enemies shall be they of his owne houshold , luke 12.51 , 52 , 53. neither want we precedents of this ; for , by whom was upright abel persecuted and slain , but by his owne brother caine ? who scoffed at righteous noah , but his owne son cham ? by whom was that vertuous and religious lady barbara put to death , for imbracing the christian faith , but by her owne father dioscorus ? who made serena the empresse , a martyr for her faith in christ ? but her owne husband dioclesian . who helped to burne bradford ? but bourne , whose life he had formerly saved . and lastly , by whom was our saviour christ betrayed , bu● by his owne disciple iudas ? sect . 21. 8. for the time to come , as this strife and enmity in the wicked against the godly , was early in its entrance , taking its first being in the beginning of time , and hath constantly continued hitherto : so it will be long in continuance , and endure to the end of time , as the scripture shewes : yea , the last remnants of time are likely to have the most of it , because as in them love shall wax cold , math. 24.12 . so as love groweth cold , contention groweth hot . more expresly the holy ghost foretels , that in the last dayes shall come such perilous times , that all who will live godly shall suffer persecution , and that toward the end of the world there shall be scoffers , false accusers , cursed speakers , fierce despisers of them that be good , such as shall turne the grace of god into wantonnesse , and deny god the only lord , and our lord iesus christ ; and being fleshly , not having the spirit , they shall speak evill of the things which they know not ; and whatsoever things they know naturally as bruit beasts , which are without reason , in those things they shall corrupt themselves ; and that many shall follow their damnable wayes , whereby the way of truth shall be evill spoken off : and that as iannes and iambres withstood moses : so these also shall resist the truth , being men of corrupt mindes , reprobate concerning the faith , being before of old , ordained to condemnation , 2 tim. 3.1 . to 13. 2. pet. 2.2 . & 3.3 . iude 4.10 . 16 , 18 , 19. and so much of the continuance . now to wind up with a word of application : if it be so , that all the godly that have gone before us have been envyed , hated , traduced , nick-named , and persecuted by wicked men , and all that come after us shall be ; let no particular member of the church look to faire better then the whole body : we see the patriarchs went this way , the prophets this way , the apostles this way , the martyrs this way , this way went all the saints and servants of god , and do we look for an easier way ? yea , if the dearest of gods children in former ages have suffered so much for christ , beene put to such cruell deaths and torments for keeping of a good conscience ; let us praise the lord , who hath dealt with us farre otherwise ; and pray for good magistrates to whom , next under god , we owe the thanks : yea , if our fore-fathers so willingly underwent those fiery tryals , let none for shame shrink-under the burthen of an aiery tryall only . 2. if the brother persecute the brother , the son , the father , the parent his childe , the hnsband his wife the disciple his lord , thinke it not strange to be persecuted of any ; for lightly they which are not persecuted , are persecutors themselves . sect . 22. quest. having proved the continuance of this enmity in all ages , now tell us what be the signes and properties of it . ans. they are either mentall , verball or actuall . the first whereof are inward and secret , the two later outward and manifest . quest. what are the mentall properties , which you call inward and secret . ans. they are foure in number . it being their manor 1. to envy the good estate of the godly . 2. to contemne the meane estate of the godly . 3. to rejoyce at the evill estate of the godly . 4. to hate them . first , it is 〈…〉 ner of wicked men , out of enmity to envy the vertuous and good estate of the godly : for envy shall lead the troope , as iudas lead the souldiers ; and it may challenge the first place in the right-hand file ( as pride doth in the popes catalogue of the seaven deadly sinnes ) because it was the eldest and first borne sin that ever was in the devill , after he was cast out of heaven , and the first that ever he begate upon our nature , after we were cast out of paradice ; which makes st. austin therefore call it ( as by a kind of excellency ) the devills sin . thus caine envied his brother abel , gen. 4.5 . saul , david , 1 sam. 18.28.29 . and those unbeleeving iewes , paul , acts 17.13 . the wicked take as much delight to see the vertuous life of an holy man , as sore eyes do to look upon the sunne . how contrary are good angels and evill men ? the angels rejoyce at that , whereat these powte and stomack ; they are ready to cry and burst for anger , at that which makes musick in heaven . but why is it ? these antipodes to vertue , having lost all good themselves , are vexed to see it in another : a true note to know the serpents seed by , for it is the devils cognizance , 1. iohn 3.14 , 15. as love is christs , iohn 13.35 . and as it is the very lees of vice ; so it hath a punishment answerable : for by a just judgement of god , their owne malice turnes back into their owne bowels , as it is psalm . 7.14 , 15 , 16. and slayeth them , as the swords of gideons enemies kild themselves , iudges 7.22 . for that none might have cause to envy the envious man againe , but all to pity him ; envy it selfe is a fire , which consumes that fuell ; a worme which gnaweth that gourd ; a viper , which eats through those bowels ; a moath , which fretteth that garment wherein it is bred , nourished and maintained ; it is the consuming of the flesh , and rotting of the bones : prov. 14 30. and for hereafter , if wicked men thus envy the vertuous and good estate of the godly in this world , which is but their hell , or at least their purgatory ; how will it gall them , when they shall see abraham , and isaac , and iacob , and all the prophets and saints of god in the kingdome of heaven , and themselves thrust out of doores , and cast into the lake which burneth with fire and brimstone ? this shall make them gnash their teeth for envy , as our saviour shewes , luke 13.28 . math. 8.11.12 . but how just is it with god , that this fire of envy should be punished with the fire of hell ! sect . 23. 2. secondly , it is their manner and property to contemne the supposed meane estate of the godly , as samballat , tobiah and gershom , with the rest of that crue , contemned nehemiah and the iewes , nehem. 4.1.2 , 3. thus rabshakeh contemned hezekiah and his people , 2 kings 18.19 . to 36. and the epicurean philosophers paul , acts , 17.18 . whereas misery , with good natures , is made a loadstone of mercy ; with base mindes , it is contrarily made a footstoole for pride to trample on ; and nothing so midnights the soule of him that is falne , as scorne and contempt . but you may observe that arrogancy is a weed that ever grows on a dunghill , and from the ranknesse of that soyle , she hath her heighth and spreadings ; for they are but puft mindes , and frothy wits , that get so to the top , and bubble thus above inferiours . as what makes them contemne us , but , together with pride , their ignorance ? for alass● , they take notice of our misery , not of our happinesse . noahs vertues are not chams admiration ; but his drunkennesse is his sport . wicked men are like those ill taught children , 2 king. 2.24 . that could upbraid elisha with his bald head , but had not the wit to consider how god had crowned that head with vertue and honour . o that they could but see all , that they would but say all : as ephialtes , when one cast him in the teeth with his poverty , answered , why dost thou not make rehearsall of other things also , as that i love law , and regard right ? but indeed , this were to cleane our faces , and foule their owne . but let them insult for a while , they cannot sit upon so high a cogge , but may with turning prove the lowest in the wheele : as it fell out with hammon , who being now made lackey to a despised iew , begins to envy , where halfe an houre since he had scorned ; and misery , like a vulture , must have some body to prey upon . there is a continuall vicissitude of things : the righteous is delivered out of trouble , and the wicked cometh in his stead , prov. 11.8 . the wicked shall bee a ransome for the righteous , and the transgressor for the upright , prov. 21.18 . sect . 24. 3. thirdly , it is their manner , to rejoyce at the supposed evill estate of the godly , as the princes of the philistims did at sampsons blindnesse and bondage , whom they insulted over , and made their laughing stock , iudg. 16.25 . peninna at hannahs barrennesse , especially when shee went up to the house of the lord , 1. sam. 1.6.7 . and the iewes at the disciples , and the rest of the church , when herod vexed some , and slew others , acts 12.1.2 , 3. wicked men feed themselves with others adversity , as beetles are fed with their fellowes dung : and like flesh-flies , make the wounds of gods children their chiefe nourishment : yea , crocodile-like , they would , if they might , fatten themselves with the warmest blood of godly mens lives . and not so onely ; for we have a generation , whose onely rejoycing is , cham-like , to see another fall into some grosse sin , or infirmity : yea , as luther speaks , they hunger and thirst after the scandals of the godly : and if at any time through humane frailty , they doe fall into some evill , like hungry hogges , they muzzle in their excrements , and feast upon them , as upon dainties ; there being nothing that so glads their hearts , that so opens their mouths with so much insolency and triumph ; as what cure will they take to spread the same abroad by a common fame : yea , it were well , if they would not play the curres , and open when they are able to sp●ing no game . but they must needs be filthy creatures , that feed upon nothing but corruption . to delight in mens sinnes , is the sport of devils : recovery from those sinnes , is the joy of good men and angels . cham derides his fathers nakednesse ; it should have been his sorrow : he makes it his sport . but it is ill for a man to make himself merry , with that which angers god. sect . 25. 4. it is their manner to hate the religious , as all carnall men hate the members of christ , matth. 10.22 . thus ahab hated eliah , as himselfe confessed , 1 king. 22.8 . yea , so inveterately , that there was not one kingdome or nation , where he had not sent to take away his life , 1 king. 18.10 . and haman mordecai , which was so deadly , that he thought it too little to lay hands on mordecai only ; wherefore he sought to destroy all the iewes , the people of mordecai , that were throughout the whole kingdome of abashuerus , hest. 3-5 , 6. for the effecting of which , he obtained that bloody edict , ver . 6.9 . and lest it should want successe , he offered ten thousand talents of silver into the kings treasury , to have it effected . hest. 3.9.13 . and such another was cruell arundel , sometime arch-bishop of canterbury ; who vowed and swore , he would not leave a slip of professors in this land ; for you must know , that their hatred extendeth not to this , or that person alone , but to the whole generation of gods children and people . as what saith the wicked in davids time ? come , let us cut them off from being a nation & , let the name of israel be no more in remembrance . let us take for our possessions the habitations of god , psa. 83.4.12 and the world is no changling ; for this age wants not many such hamans and arundels , who so hate the children of god , that they wish , as caligula once did of the romans , that they had all but one neck that so they might cut it off at a blow , where it in their power , mic. 3.2 . ps. 83.4 but our comfort is , they have not so much authority as malice ; resembling the serpent porphyrus , which abounds with poyson , but can hurt none , for want of teeth : though their punishment shall be never the lesse . for as the will to doe god acceptable service , is accepted , as if it were service indeed : so the intent and offer of wrong shall be judged for wrong , in that court of justice . good and evill thoughts and desires in gods account are good and evill workes : and so much touching the mentall properties of this enmity . sect . 26. quest. what are their verball properties ? ans. they are eleven in number : and are manifested . 1. in murmuring against the persons of the godly . 2. in misconstruing of their actions and intentions . 3. in carrying tales of them to others . 4. in perswading others against them . 5. in scoffing at them . 6. in nicknaming them . 7. in rayling on them . 8. in raysing slanders of them . 9. in cursing them . 10. in threatning of them . 11. in undermining of them by flattery . first , ungodly men verbally manifest their enmity by murmuring against the children of god : as labans sons murmured against iacob , gen. 31.1 . the israelites against moses and aaron ; yea , against god himselfe ; for which , the utmost part of the host was consumed with fire from heaven , num. 11.1 . & 14.2 , 3. and lastly , the labourers in the vineyard against the master of the house , and their fellowes , matth. 20.11 , 12. and have not we the like murmurers ? o that so many loaves and fishes , as did feede five thousand in the wildernesse , would but stop their mouthes , who amongst us doe both vex at others plenty of grace , and their owne want ! that doe murmure against the godly , even for no other cause , but that they alone should bee the men in whom no crime , or fault scandalous can justly bee found : that make it their grace , both before and after dinner , to disgrace some innocent . but so it is , that the baggage world desireth nothing more , then to scarre the face that is fairer then her selfe : whence she takes occasion , in every company , to ●rect the faylings of holy men very high , like saint pauls , for the gaze of all ; whereas they hide their good parts under ground , like saint faiths , that none may note them . wherein also is another disadvantage , that cannot be helped . the multitude will sooner beleeve them , then our selves . affirmations being ap●er to win beliefe , then negatives are to uncredit them : whereby ●t fals out , that piety is every where pusht at , an● the religious murmured at , and clamoured against in all places . if such men would know their wages : let them looke , 2 pet. 2.12 . and there they shall finde , that as their tongues have walked against heaven , so they shall be confined to hell : and in the meane time , cursed is hee ( saith the holy ghost ) that smiteth his neighbour secretly ; and let all the people say , amen , deut. 27.24 . sect . 27. 2. by censuring their actions , and mis-construing their intentions● as eliab : did davids zeale for gods glory to be pride and malice , 1 sam. 17.28 . and those wicked ones , his fasting and mourning to be hypocrisie , psalm . 35.13 . to 17. thus iobs friends condemned him for an hypocrite , iob 4.6 . to 11. and the iewes , christianity to be heresie ; and paul , the preacher of it , a pestilent fellow , a mover of sedition , and maintainer of schisme ; yea , all the disciples to be deceivers , 2 cor. 6.8 . and thus too many in our dayes , will definitively censure men for hypocrites , whom they scarce know superficially : yea , ( which is worse ) only because their works are good . prejudice casteth a false colour upon the best actions : and basenesse , what it cannot attain to , it will vellicate and deprave . but what saith sincerity ? while my conscience is innocent , the worlds suppositions cannot make me culpable : let me rather , with eliah and micah , doe well , and heare ill ▪ then , with ahab and iezabel , do ill and be flattered . the accuser of the brethren makes choyce of wicked men , to t●aduce those whom he cannot seduce as he desireth ; as we may plainly see in our saviours example ; who notwithstanding he fulfilled all righteousnesse , and did all things well ; for in his mouth was found no guile , nor fault in his manners , nor error in his doctrine ; which of you ( said he ) can rebuke me of sinne ? yet the world traduced him for a samaritan , a blasphemer , a sorcerer , a wine-bibber , an enemy to caesar , and what not ? a deceiver and yet true , was s. pauls motto , 2 cor. 6.8 , &c. and as it was then , so it is now . wicked men deale with the godly , as sometimes a lustfull person will doe by a chaste woman , when he cannot take away her honesty , he will take away her credit ; brag of effecting his will with her , when yet he could never have admittance into her company . bad natures , whom they cannot reach by imitation , they will by detraction : like the fox , what they cannot attain to , they will depresse , and seem to despise : their cunning is to condemne others , that themselves may be justified . as caligula took off the heads from the images of the gods , to set up his owne : or as merchants , who to raise the price of their own commodities , will beat down the prices of others . and have they not reason thus to do ? yes : for how is a vicious person discredited , and made contemptible , by the vertuous life of an holy man ? we know straight lines help to shew the crooked . and it is easie to guesse , the pharaohs fat kine made the lean ones more ill-favoured . a swarthy and hard-featured visage , loves not the company of cleare beauties . again , another reason is , they judge others by themselves : now they doe all their good in hypocrisie , and so thereafter judge of others . saint chrysostome hath given the rule , as it is a hard thing ( saith he ) for one to suspect another to be evil who is good himselfe : so it is as hard for him to suppose another to be good , who is himselfe ill . and we see it fulfilled in nero , who verily beleeved , that all men were foule libidinists , because himselfe was such an one . sect . 28. 3. wicked men manifest their enmity against the religious , by carrying tales of them unto others : as c ham carried tales to his brethren of noahs nakednesse , his tongue was the trumpet to sound forth his fathers shame , gen. 9.22 . thus doeg carried tales to saul of david , and ahimelech , 1 sam. 22.9 , 10. and the zip●ins , two severall times brought tidings to saul , where david had hid himselfe , to the end saul might slay him , 1 sam , 23.19 , 20. & 26.1 . and those libertines , with other suborned men against steven , to the counsell of priests , acts 6.8 . to 15. and of this burthen many amongst us are in continuall travell . for how frequently doe debauched drunkards , and incorrigible sinners ( resembling their father the devill , who both by name revel . 12.10 . and by nature , iob. 1.7 , 8 , 9. is a continuall accuser of the brethren ) carry tales to their fellowes , of such as will not consort with them ? yea , of their faithfull ministers , especially if hee thunders in his doctrine , and lightens in his conversation , as gregory nazianzen speakes of basil ? yea , and thinke they doe as good service in it , as secretaries , and espialls of princes , do to the state , when they bring in bills of intelligence ? but doe they , as they ought , with an upright minde tell both our vertues and vices impartially , as swetonius writeth of the twelve caesars , and so leave the upshot to collection ? no , but rather , as the iewes did by paul , acts 24. charge us with many things , as that we are pestilent fellowes , movers of sedition , and maintainers of schisme , but proving nothing , verse 13. and indeed , how should they , when every word they speake is a slander ? or if otherwise , they look on our infirmities , they looke not on our graces , on our repentance ? no these flyes skip over all a mans sound parts , i meane his excellencies ; to fasten on a scab , or ulcer ; resembling our prognosticators , that are more diligent to make mention of foule weather than of faire ; stormes and thunder they much harp upon , but calme and serene dayes passe them un-observed : whereas an ingenious nature would passe over the evill where he findes more good ; considering wee are full of faults by nature ; good , not without our care and industery ; for a minde well qualified , is often beholding to the industry of the owner : and vlysses as homer relates , was so applauded for the accutenesse of an ingenious minde , that men spared to object unto him the deformity of his body . but these contrarily , for want of matter to expect against , will coyne it of their owne heads . and that they may deliver themselves with the greater emphasis , will affirme as that gymnosophist in plutarch did , of those orators to alexander , that every one of them doth exceed his fellowes , and sweare that the matter is so cleare and manifest , that all the towne rings of him ( meaning the good fellows of the towne ) and to speake truth , the parties faults are so cleare and evident , that you may see them as well in the darke , as with a candel , as appeares by the sequell . for ●re there not some godly and faithfull , both christians and preachers , that have beene often ( i say not ninety five times ) accused by them , as aristophanes was by the athenians , and every time found innocent ? though no thankes to their accusers , for they indeavour all they can to corrupt such as heare them , and fore-stall their judgements against the good and goodnesse . o that men were so wise , as to heare the tale-bearer with indignation , examin before they trust , beleeve his reports , if infallibly true , with unwillingnesse , acknowledge it with griefe , hide our neighbours faults with honest excuses , and bury them in silence : for commonly it fares with the first relator , as it doth with a stone throwne into the water , which of it selfe makes but one circle , but that one begets a hundred , and so both offends and infects many others , but alwayes prooves himselfe to be uncharitable . it were good for other men if tale-bearers would consider this , but better for themselves . true , the wise and honest are able , as so many angels of god , to discerne truth from slander ; though to the grief of many good hearts , no musick can be so sweet to the eares of others , as to heare well of themselves , ill of the religious . and these , as they often set the former on worke , so they are resolutely opinionated in beleeving of lyes ( as saint austin speaks of the priscillianists ) whereby they supererogate of satan . but what is the end of these tale-bearers , and informers against good men ? follow them to their ends , and you shall see , that if ever the lord open their eyes to see this their fact , they are even in this life rewarded with the strappadoes of an humane soule , rackt in conscience , and tortured with the very flashes of hell fire , and not seldome forced to lay violent hands upon themselves , being never well , nor in their owne place , till they bee in hell , acts 1.25 . sect . 29. 4. it is their manner to perswade and give devillish counsell to others , like themselves , to persecute the godly , as balaam gave w●cked councell to balack against the children of israel . when he could not be suffered to curse them , revel . 2.14 . th●s the princes and rulers did to zedekiah the king against ieremiah , saying , wee beseech you , let this man bee put to death for thus he weakneth the hands of the men of warre , &c. ier. 38.4 . and the iewes of thessalonica to the people of berea against paul , acts 17.13 . that the enemies of the crosse of christ , are still accustomed to deale after this manner with the religious , i need not demonstrate ; plain things , which our selves are daily witnesses of , need no proofe . onely note their matchlesse malice herein ; who , that they may be sure to prevaile , first dazell their friends eyes with false accusations against us , as true and certain , as that naboth did blaspheme god and the king ; and their associates are as sure of it , as darius was , that the idoll bell did eate and drinke every day forty sheep , twelve kakes , and six great pots of wine , because threescore and ten of the priests gave it out so : and that their mortall enmity may be taken for a zeale of the churches good , as iudas would have his covetousnesse taken for charity , iohn 12.6 . and the pharisees their cruelty thought piety , matth. 23.14 . all the reproaches that the devill , and these his scavengers , can rake out of the channels , of hell , shall be flung in our faces , the worst language that hath ever been dipt in the forge , or tipt at the fire of hell , shall be bestowed upon us ; wherein they resemble those ancient enemies of the gospel , who clad the martyrs in the skins of wild beasts , to animate the dogs to teare them . this evill world hating true christians ( as it did christ ) without a cause ; readily takes up arms against the most innocent , and so cloathing them with pretended causes , to colour that her hatred , ( for as no man loves evill , but under the shew of good : so no man will appeare to hate what is good , but under the appearance of evill . ) truth it selfe is arraigned , as a deceiver : and he by whom kings reigne , represented as an enemy to caesar : and under such representations to the people , he is crucified by them . though perhaps this is more then needs , for not seldome the counselled are more ready to yeeld their ayd , then they are to ask it ; being of maximinus his humor , who seeing none offer themselves , set on work certain vile persons to accuse the christians of heynous crimes , that so he might persecute them with more shew of reason ; for that one may supply the others defects , the first finds an head , the second a tongue , the third hands : as vlysses may contrive , but diomedes must thorow with it : so altogether deale with the poore minister , or christian , as the soldiers did with christ , first blind him , then strike him , and last ask him , who is it that smote thee ? and he may answer the best man of them , it was thou , o mine enemy , thou wast an achitophel in the one , a doeg in the other , a belial in both . and let such men know , that this their instigation will end at last , either in anguish or confusion , teares or torment will become their recompence . sect . 30. 5. it is the manner and custome of wicked men to scoffe at the righteous , as ishmael scoft at isaac , gen. 21.9 . rabshakeh at hezekiah , and his people , 2 kings 18.27 . and the philosophers at paul , acts 17.18 to 21. and to this day the world is too full of scoffing atheists , and mockers of piety . michal was barren , yet she hath too many children , that scorn holy exercises ; every houshold almost hath some in it , if not many , of the brood of cham and ishmael : so that if any one refrain from impiety , refuse to doe as the rest in all excesse of ryot , he is made both their prey and laughing-stock : yea , if he be so bold as to preach righteousnesse to them , by voyce or by example , there is instantly some tobiah , or sanballat , steps up to flout him . they so hate righteousnesse , that they will hate a man for it , and say of good living , as festus did of great learning , it makes a man mad . but they cannot know who are sober , that are mad themselves . achish and his courtiers thought david mad , yet he was the wisest man amongst them . yea , as old men answer young men , you thinke us fooles , but we know you are not wise : so answer we these , you think us mad that are so hot against sinnes , but wee know you mad that are so cold for your soules . dogges will bark at the moone : and what all men commend , you have some thersites take delight to blast . lot vexed himselfe because hee saw men bad : these , because men are good : not because gods law is broken , but because others keep it better then themselves . but these are brinish & ill made candles , which so sparkle and spit at others : it is a cursed zeale in these men , to maligne the good zeale of all men . but let them alone , they need no help to be miserable : for as they scoffe at us , so god laughs at them , he that sitteth in the heavens shall laugh , the lord shall have them in derision , psal. 2.4 . yea , judgements are prepared for these scorners , and stripes for the backs of these fooles , prov. 19.29 . god shall raine down fire and brimstone upon such scorners of his word , and blasphemers of his people as thou art , said mr. philpot the martyr , to mocking morgan and the rest of his persecuters . if they smart not here , as cham did , whose scoffing only brought his fathers curse , and gods upon that : and the two and forty children who were devoured of wilde beares for scoffing at elishas bald head , 2 king. 2.24 . and foelix , who for one malicious scoffe , did nothing day and night but vomit blood , till his unhappy soule was fetcht from his wretched carkasse : and pherecydes , who was consumed by worms alive , for giving religion but a nick-name ; a small matter if thou mayst be made judge . and lucian , who for barking against religion like a dog , was by a just judgement of god , devoured of dogs . for this let me tell them , what ever the d●vil blinding them , they think there cannot be a greater argument of a foule soule , then the deriding of religious services : yea , to be a scoffer , is the depth of sin : such an one is upon the very threshold of hell , as being set down in a resolute contempt of all goodnesse . sect . 31. 6. it is their manner and property to nick-name the godly , as ahab nick-named eliah , the troubler of israel , 1 kings 18.17 . the wicked , iob and david hypocrites , psalm 35.13.14 . iob 4.6 . to 11. the courtiers , ieremiah an enemy to the common-wealth of israel . the iewes , paul a factions and seditious fellow , acts 24.14 . yea , they tearmed all the disciples sectaries , schismatickes , subverters of the state , &c. 1 cor. 4.9.10 . and the same devill , who spake in ahab , and those wicked ones of old , now speaks in our loose libertines , who nick-name the conscionable , puritanes , and seditious persons : for doe but examine who they be which cast these aspersions upon the godly , and you shall find , that the hand of ioab , i mean the devill , is in this businesse . alas , poore soules ! they are but set on by that subtile serpent , as zebede was by her sonnes , matth. 20.20 . mark. 10.35 . it is but his heart in their lips . and satan hath ever found it infinitely successfull , to give every vice a title , and every vertue a disgrace ; for still hee hath found , that the rude and unstable multitude , onely look upon the vizard and out-side of things , which he pleaseth to put upon them , and so judge according to appearance , not righteous judgement . neither doth the devill onely gain by fastning reproachfull nick-names upon the religious , but his servants gain too ; much like the thiefe , who meeting with a full purse , not onely takes it away , but returnes a stab : for in making vertue contemptible , and in depraving the godly , they are at least upon even ground with them , if they have not the better : for were all the world ugly , deformity would be no monster . among the myconians baldnesse is no unseemly thing , because all there are born bald : and hereupon infamous persons love to mitigate their owne shame , with others discredit . as aesops fox , when she had lost her taile , would have redeemed her shame , by perswading all her fellow-foxes to cut of theirs ; yea , by despressing the good , they may possibly get the start of them . even heliogabulus , that beastly monster , thought to make hims●●●e the sole god , and be only worsh●●pped , by banishing all other religions o●t of the world. ●●t let these depravers take heed , lest im●●●ting the fact of censor fulvius , wh●● untiled iunos temple to cover his ow●● house , they partake of the like judgement , run mad , and dye despairing ▪ sect . 32. 7 it is their manner to revile and rayle on them , as goliah reviled and rayled on the host of israel , and their god , 1 sam , 17.45 . shimei , upon david , calling him murtherer , and wicked m●n , 2 sam 16.7 . and likewise the mig●●y men , psal. 31.13 . and the iewes up●n paul and barnabas , acts 13.45 . calumny is every good mans lackey , which followes him wheresoever hee goes ; for the devill hath his servants in every corner ; and rotten lungs can never send forth sweet breath . if the law bind their hands , yet they will be smiting with their tongues : and if the law keepe them in awe for smitting on the mouth , yet they will doe what they dare , , they will smite with the mouth . it is with these men , as it was with zoilus , that common slanderer , who being demanded why hee spake evill of such and such , answered , because i cannot doe them evill : or else , like another parisian vigils , wee should feele their swords , before we heard their alarums . when the devills hands are bound , he vomits a flood of reproaches with his tongue revel . 12.15 . what say they ? since we cannot attaine to their vertues , let us revenge our selves with rayling against them . it is not for nothing , that wicked men are so often is scripture called dogs , as psalm . 59.6 . deliver my soule , or my darling , from the power of the dog : and they make a noyse like a dog , and goe round about the city , beware of dogs , saith s. paul , philip. 3.2 . which either grin with malice , or barke with reproaches , or bite with mischiefe . but blessed be god , although some of these dogs have teeth like swords , and jaws like knives , as solomon speakes , prov. 30.14 . and smite cruelly , as ieremy complaines , chap. 18.18 . which deserve , like shepheards curres , to have their teeth beaten out , to prevent their biting ; yea , and their chaps muzled , for feare of opening ; yet most of them are tooth-lesse curres , which though they barke , yet they cannot bite ; and cowardly curres , for if you note such an one , he seldome unbuttons his tumoured brest , but when he finds none to oppose the bignes of his looks and tongue . and for such our only way is , either to slight them , as king philip did nicanor in the like case ; who being told by smitichus of his evill reports and raylings , answered , nicanor is not esteemed by the worst in macedonia . or else stop their mouths with some good turne , as aeneas , in the fiction , cast cerberus the hell-hound a sweet morsell , that hee might not barke against him . the doore , when it hath been oyled , leaves creaking ; and this is good policy : for barking curres oft-times great mastiffs wake . but as if the tearme of dogge , were of too narrow extent , the scripture elsewhere calls them devils . saint pau● , 2 tim. 3.3 . ( as bishop andrews observes from the originall ) foretels , that in the latter dayes there shall bee men devils , foule mouthed men , evill speakers , and 1 tim. 3 11 he speaketh of women-devils , whose speeches are calumnious . and wherefore is the devill called by that name , but by reason of his foul mouth in defaming ? yea a calumny , saith one of the fathers , is the devils minde in the mouth of a man , his arrow shot by mans bow ; he lendeth him his lyes and malice , and borroweth his tongue to utter them because the devill wants a tongue . i close up this point with those words of the prophet , either convert the persons or confound the lying lips , o god , that speake against the righteous . sect . 33. 8. it is their man●er to raise slanders of the godly , as those wicked men slandered naboth , saying , he hath blasphemed god and the king , confirming the same with an oath , 1 kings 21. thus the wicked slandered david , psalm . 57.4 . and the multitude iohn baptist , saying he had a devill , matth. 11.18 . it is satans policy ( because report both makes jealousies , where there are none , and increaseth those that are ) to abuse our eares in hearing , our tongues in speaking , and our hearts in beleeving lyes , to disable us from discerning the truth . yea , this stratagem of raising slanders upon good men , like a huge and mighty polyphems , hath done such service to the uncircumcised , that examples thereof in scripture are like moats in the sunne : and it were easie to parallel former ages with this of ours , for well may we take up those words of the psalmist , the wicked bend their bow , and make ready their arrows upon the string , that they may secretly shoot at them which are upright in heart , psalme 11.2 . innocency is no shelter against evill tongues . malice never regards how true any accusation is , but how spitefull . and great wits are not more ready , with the high priests and elders , matth. 28.12 , 13. to raise these slanders , then the common sort are apt to beleeve the same ; as we see by our saviours example , ver . 15. and how many particular persons know , to their smart , that a slander once raised will scarce ever dye ; for comming once into the mouth of the vulgar , true or false , like wild-fire it can never bee quenched ; for even death it selfe , which delivereth a man from all other enemies , is not able to deliver him from this of the tongue . whereas truth hath much adoe to be beleeved , a lye runs far before it can be stayed . however , a man once wounded in his good name , is not cured without scarres of suspition . yea , commonly , as a little ball rowled in the snow gathers it selfe to a great lump : so the report that is but a little sparke at first , proves a great flame , by that it hath past through many mouths . but did not mens owne wickednesse blinde them , were they not absolutely turned fooles , they would thus argue : not he that is accused , but he that is convicted is guilty , as lactantius hath it . in the chancery are many accusations they never meane to prove : neither doth any law condenme a man , till hee comes to his answer . upright cato was fifty times undeservedly indited and accused by his fellow citizens , yet was every time acquitted and found innocent . the orator tertullus , when hee would plead against paul , sayes , wee have found this man a pestilent fellow , acts 24.5 . but , if you marke it , this foolish tertul●us mistooke the antidote for the poyson , the remedy for the disease : indeed , he hath some wit in his anger , and so have his followers in slandering such as excell in vertue : for whereas formerly the splendor of the others vertues hath obscured the meannesse of their credit , as the lesser light of a candle is obscured by the greater light of the sun : so now by clouding and depraving him and all his fellows , himselfe shall be judged vertuous , ve●y cheap , accounted a man of honesty and honour , though a paricide or a sacrilegious person . and is it not good policy for a swinish drunkard , or a beastly liver to fling durt in a holy mans face , when , first , any colour seemes the fairer , when as blacke is by ? secondly , when ( being conscious of their owne defects ) by this meanes they draw away mens thoughts , and consideration of the beholders , from climbing up into their faults , while they are fixed and busied upon a new object ? one colour wee know , being laid upon another , doth away t●e former , and remains it selfe . a cut-purse in a throng , when he hath committed the fact , will cry out , my masters , take heed of your purses ; and he that is pursued will cry , stop theefe , that by this meanes hee may escape unattached . sect . 34. 9. it is usuall with them to curse the godly , as goliah cursed david , 1 sam. 17.43 . and also shimei , 2 sam. 16.7 . to 15. thus the heathen cursed israel , zach. 8.13 . and thus wicked in all ages shall be so drunke with malice , that they shall spew out cursing and slander against the godly , as our saviour hath foretold , mat. 5.44 . and experience proves , that not a few amongst us doe steep their words in hate and curses against the good , carrying this deadly poyson , these arrows , swords , knives , razors in their mouthes , wherewith to interlace their discourse , whether in reviling the present , or backbiting the absent . there is a generation ( pity they should be called christians ) all whose prayers are curses , and all their relations lyes : or if sometimes they lend the truth their voice , they are but false witnesses in speaking of it ; for their hearts are of another judgement . as let them say with their mouths , i beleeve in god , or our father which art in heaven , or god spake these words , &c. even in this they lye , for in their hearts they thinke there is no god at all : or if with their hearts they beleeve , and with their tongues confesse that there is a god , at least by their works they deny him , and the power of his word . so that all the difference between them , and very infidels , is only this , the one are infidels in their hearts , the other are infidels in their lives , as augustine pithily . and what 's the reason they curse us , but this ? they are the devils best schollers , and of his highest forme ; the language of hell is so familiar unto them , that they speake not a word of our countrey language : and indeed , how should they speake the language of canaan , to whom blasphemy is become the mother tongue ? secondly , they curse us because they cannot be suffered to kill us ; for in heart and gods account they are no better then murtherers ; nor will it bee any rare thing at the day of judgement , for cursers to be indited of murther : they would kill us , if they durst : they doe kill , so far as they can . i would be loath to trust his hands , that bannes mee with his tongue . it is easie to guesse how they would deale with us , if we were at their mercy . he that smiled on david in his throne , curseth him in his flight : now his unsound and treacherous heart discovers it selfe in a tongue full of venome , a handfull of stones ; and had not david been yet too strong for his impotent subject , he had then breathed his last . prosperous successe hides many a false heart , as a drift of snow covers a heape of dung : but when that white mantle melts , the filthy rottennesse will soon appeare . neither is it any sinne we commit , or offence wee give them , that they curse us . who could have lesse deserved those curses , those aspersions , those stones , then david ? had shimei beene other then a dog , hee had never so rudely barked at so harmeles a passenger . that head deserved to be tonguelesse , that body to be headlesse , that thus blasphemed an innocent , though hee had beene lesse then the lords anoynted . againe , why would they kill our bodies , but because they could not slay our soules ? for it is soule-blood which the serpent and his seed thirst after , as i shall shew afterward . but alasse , if all their curses and threats , all their aspersions and anti-christian slanders , could flout us out of the integrity of our devotion , when our forefathers feared not the flames , we were fearfull cowards . as for their banning of us , we have learnt from solomon , that the causelesse curse shall not come , prov 26.2 . or at least , it shall not come where the curser meant it . yea , the psalmist tells us plainly , that though they curse , yet god will blesse , psalm . 109.28 . and his blessing shall doe us good , while their curses hurt none but themselves : for what saith the holy ghost in the same psalme , speaking of the desperately wicked , whose brand is , that they love cursing . the words are these , as he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . as be cloathed himselfe with cursing , as with a rayment : so shall it come into his bowels like water , and like oyle into his bones . let it be unto him , as a garment to cover him , and for a girdle , wherewith he shall be alwayes girded , ver . 17 , 18 , 19. heare this all yee whose tongues run so fast on the devils errand , yee loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and goe on . for if christians be charged to blesse their enemies ; what will bee their case , that curse their friends ? yea , if he which but curseth satan curseth his owne soule , as it is , eccles. 21.27 . what doth he that curseth the saints and deare children of god ? surely , their curses shall bound backe into their owne breasts , as the stones , which shimei threw at david , did rebound upon shimei , and split his heart ; yea , and at last knockt out his braines . cursing mouthes are like ill made peeces , which while men discharge at others , recoile in splinters upon their owne faces . their words and wishes bee but whirle-winds , which being breathen forth , returne againe to the same place ; cursed be he that curseth thee , gen. 27.29 . yea , hee shall be cursed with a witnesse , for even christ , which came to save the world , shall say unto them at the last day , depart yee cursed into everlasting fire , prepared for the devill and his angels , matth. 25.41 . where they shall doe nothing but curse for evermore , revel . 16.11.21 . and indeed , who should goe to hell , if cursers should be left out ? wherefore let all those learne to blesse , that looke to be heires of the blessing . sect . 35. 10. it is their use to threaten the religious , as all the men of sodome threatned just lot , that they would deale worse with him then with the angels , gen. 19.9 . iehoram , elisha , saying , god do so to me , and more also if the head of elisha shall stand on him this day , 2 kings 6.31 . and thus paul , before his conversion , breathed out threatnings and slaughter against the disciples , acts 9.1 , 2. it were no living for godly men , if their hands were allowed to bee as bloody as their hearts . but men and devills are under restraint of the almighty . neither are their words more swelling , or their designes more lavish , then their atchievements be vaine , and their execution short . benhadad sends great words unto the king of israel , as if it were nothing to conquer him : but stay the proofe , benhadad flyes , and israel pursues . commonly they that least can doe , best cavill can , and make the greatest flourish . however , it is well for the innocent , that wicked men cannot keepe their owne counsels , as god fetcheth their thoughts out of their owne mouthes , many times , even against their wills , for the good of his children ; as we may see in esau , when hee purposed the death of iacob ; and in saul , touching david ; and in iezabel touching elisha ; whose threats did preserve them , whom they meant to kill . the wisdome and power of god could have found evasions for his prophets , with their enemies greatest secrecy : but now they need no other meanes of rescue , then their own lips . and it is a mercy ( deserving thanks ) from god , that the lightning of anger in a cruell mans eyes , gives us warning of the thunderbolt in his hand . but this concernes us only , when we are threatned by the potent : in other cases , our best way will bee to stand it out : for many a foe hath spoken bravely , who in the push hath made more use of his heels , then of his hands : their threats being but like a boyes squib , that onely flashes , and cracks , and stinks , but is nothing . sect . 36. 11. it is their manner by subtlety to undermine the godly in talke , that they may betray them , as saul caused his servants to undermine david by flattery , thereby to worke his confusion , 1 sam. 18.17 . and againe , verse 21.25 . thus those false prophets , and other enemies of the truth undermined ieremiah , seeking every way to destroy him , ier. 18.18 . to the end of the chap. and thus certaine of the synagogue sought to undermine steven , that so they might have matter wherby to informe the councell against him , acts 69 , 10. their chiefe principle is that of lysanders , vvhere the lyons skinne will not suffice , we must adde a scantling of the foxes . whereupon , as intelligencers for states , mingle themselves with all companies , but use their best art to keep themselves concealed : so doe these , you may travell with such an one as far as the indies ; and yet finde the way into his heart a farther journey . for as high-way-men , lighting into true meaning company by the way , can talke of sincere dealing , and uprightnesse , against robbery and oppression , to take off suspition , till they spy their opportunity : so will they have semblances of religion , pretend great love ; yea perhaps doe you a reall curtesie ; but with the same intent that saul gave michall to david , which was only to ensnare him . like fowlers and anglers , when they meane to catch and snare us , they hide their nets , and cover their hooks with the pleasing baites of flattery , setting a sunshine countenance upon cloudy thoughts : yea , when they intend to murther , then speake they fairest ; when deadly malice dives deepest into their hearts , then the smoothest words floate in their mouthes , as no faces looke lovelyer then the painted . now this kind of undermining they have borrowed from satan , that old serpent , and arch-polititian , who in the beginning useth this complement to our first parents , ye shall be as gods : when his drift was , to have them devils , gen. 3.5 . yea , he sets them on worke , who never ceaseth , either by himselfe , or by his servants to tempt and undermine the people of god , 1 pet. 5.8 . especially at such times , as they are , or should be addressing themselves to some notable workes in performing the will of god , as we may see , ier 1.6 . ezek. 3.14 , 15. nehe. 2.48.19 . & 6.5 , 6 , 7 , 10. acts 6.9 , 10. matth. 4.1 . but beware we trust them not , for these hypocrites never wound so deadly , as when they stroak us with a silken ●and being like the mistaken lanthorne in eighty eight ; for under pretence of guiding , they will draw us into hazzard and losse among our enemies ; and whosoever puts confidence in their words , shall finde them to resemble sinking floores , which will then fail us , when our weight is on them . and so much of the verbal properties of this enmitie . sect . 37. qu. in the last place what are the actuall properties ? answ. thirdly , wicked men actually manifest their enmitie against the religious in seven particulars : viz. 1. by scornefull gestures . 2. by withstanding their doctrine . 3. by combining together against the godly . 4. by imprisoning the godly . 5. by striking the godly . 6. by hurting the godly . 7. by killing the godly . first , by gesture , as goliah against david , when he looked upon him with a disdainfull countenance , 1 sam. 17.42 . which is a kinde of brow-beating ; and other wicked ones , who made mowes , and nodded the head at him , psalme 22.7 . gaped upon him with their mouthes , as ramping and roaring lions , verse 13. gnashed their teeth at him , at publique meetings , psal. 35.16 . shaked their heads at him , psal. 109.25 . thus iob complaines , that his enemies opened their mouthes against him , iob 16.10 . and isaiah , that the scoffing idolaters gaped and thrust out their tongues against the godly , in his time , isai 57.3 , 4. and the labourers in the parable are said to have an evil eye against the master of the vineyard , because he was good , matth. 20.15 . many will speak , that dare not strike ; and some will make mouthes , that fear to speak . now this of gesture is a silent foe ; yet upon inquisition made , i finde none more guilty of the serpents enmitie , than he , who speakes with his brow , and striketh with his eyes ; who , because his tongue cannot us●ly condemn a man , he will leave him suspected of ill by silence , or some disdainfull gesture : for , as his ma●estie said most aptly and elegantly , as the tongue speaketh to the ear ; so the gesture speaketh to the eye . and though such an one be silent for want of words , yet he is not so for want of malice , even scoffes and nick-names , slander and cur●ing stickes in his teeth , and onely dares not freely come forth , because he is guilty of his owne faultinesse : and were he not a monstrous coward , not daring to speak or act for fear of ●ustice , there would be no dealing with him : yet bad as he is , being dumbe , i finde him uncapable of a verdict , and so dismisse him to leade the van , which is both a punishment to himselfe and those that follow . sect . 38. 2. it is their manner to withstand and contrary the doctrine which they are commanded by god to deliver . thus zidkiah the false prophet withstood and contraried michaia's doctrine , 1 kings 22.24 . the priests , prophets , and all the people , ieremiahs , saying , why hast thou prophesied in the name of the lord , that this house shall be like shilo , and this citie shall be desolate , and without an inhabitant ? ierem. 26.8 , 9. and thus elimas the sorcerer withstood and contraried paul and barnabas in their preaching , acts. 13.8 . and this is still the manner of wicked men ( being better acquainted with wrangling than reasoning , and deeper in love with strife that truth ) even to cavill against the good word of god , and oppose the messenger , and what they cannot maintain by reason , a feminine testinesse shall outwrangle . these night-birds know right well , that where the sun shines , there is small place for them to appear : whence the ministers preaching is as great a vexation to them , as their conversation is to him : and in case he hath a ●ire in his tongue kindled with a coal from the altar , they have a sea of water in their hearts to quench it . but if some one be more specially gifted in convincing of sin , he is sure to have treble opposition : if he molest satan , and dispossesse him of his strong holds , satan will molest him with a powder ; all the drunkards in that parish shall fall about such a ministers eares ; yea , perhaps some neighbour ministers that pretend gravitie and good will to god , shall more than set them on : for vertue fares hardest oftentimes from such as should uphold her . when henry zu●phen was preacher at breame ; the catholiques sent their chaplaines to evey sermon to trap him in his words : but the greater part of them that were sent to hearken , were thereby converted : and did openly witnesse for him to his adversaries teeth , that they never in all their life had heard the like , at which the monkes and cardinals were mad . the case of our prelates , during the time of their high commission . none so deep in hell , as knowing men : strong braines are commonly too wise to be saved by the foolishnesse of preaching . but paul the babler must be both heard and admired , before heaven can be had : yea , great doctors must acknowledge themselves but great dunces , in comparison of meaner men ; speaking by the spirit of god : as it fared with the philosopher , when he read the fir●t chapter of saint iohn's gospel , who said , this barbarian hath comprised more s●upendious stuffe in three lines , than we have done in all our voluminous discourses . and indeed , the wisedom from above is gentle , easie to be perswaded ; when better , reason is alleadged , iames 3.17 . as in peter , iohn 13.8 . first , peremptory , but after conviction pliable . an humble man will never be an heretique : shew him his errour , he will soon retract it . iohannes bugenhagius a reverend dutch divine lighting upon luthers book , de captivitate babylonicâ , and reading some few pages of it as he sate at supper , rashly pronounced him the most pestilent and pernitious heretique that ever the church had been troubled with since the times of christ : but a few dayes after , having seriously read over the book , and well weighed the matter , he returned to his colegioners , and recanted what he had said , affirming and proving , that luther onely was in the light , and all the world besides in grosse darknesse , so that many of them were converted by him , and won to imbrace the same truth . thus satan and his instruments deal like our pirats , who will set upon rich laden ships , but passe by those that are empty . nor are they to be appeased after they have once begun , for that which rashnesse and follie have brought forth , pride afterwards and contumacie shall maintain to the last gaspe . usually , an ill cause once undertaken , shall be maintained , though with bloud . nay , rather than want cause , they will now hate such a minister , because they have formerly hurt him : as many husbands hate their wives , onely because themselves have wronged them , or at least love them the lesse for their owne faults : all which they will defend with their tongues , though they condemne it with their consciences . which men are like those wicked iewes , acts 13 45. who would neither believe the doctrine which paul preacht , nor abide that the gentiles should be brought to the faith of christ : for they not onely forbear to hear such a mini●●er themselves , but will dehort all their familiars : in imitation of the high prie●●s , scribes , and pharisees , who in their own opinion were too good , too wise , too holy to receive christ into their companie ; and , not content to seque●●er themselves from christ , they disdained also that he should be conversant with publicans and sinners . pride was ever envious and contumelious , thinking she addes so much to her own reputation , as she detracts from others : and indeed the twinckling starres at the approach of the sun lose their light , and after regain it not , untill darknesse be upon the deep : yea , the whiter the swan is the more black is the crow that 's by her . sect . 39. 3. they will combine themselves together , and lay devilish plots to destroy the godly , as the new king of egypt with his people did against the children of israel , when they perceived them to multiply so fast , exod. 1.9 , 10. thus the hundred and twenty governours combined together to worke daniels overthrow , dan. 6. and thus demetrius the silver-smith , and the rest of the crafts-men , which made gain by the silver temples of diana , combined themselves together , to conspire the death of paul's companions , acts 19. and when paul was rescued by lysias , the next day there were more than forty of the iewes , which bound themselves by a curse , saying , they would neither eat nor drinke ▪ till they had killed paul ; in which conspiracie the chief priests and elders were likewise assistants , acts 23.10 , 14. the apostle saith , if god be on our side , who can be against us ? but saint chrysostome , in opening of those words saith , nay rather , who is not against us , if god be with us ? for , they cast their heads together , saith david , with one consent , and are confederate against god , and his secret ones , imagining crafty counsel against them , saying , come , let us root them out , &c. psal. 83.3 , 4 , 5. how wicked men agree in persecuting the truth , and professours thereof , we may see , acts 4.26 , 27. & mark 14. where even old annas , and that wicked bench of grey-headed scribes and eld●rs , are content to break their sleep to do mischief , and make noon of midnight . as for the manner of their consultations , they are lively exprest by the author of the book of wisdom , who bringeth them in , saying thus , one to another , come , let us lie in wait for the righteous , because he is not for our turne , but is clean contrary to our doings : he upbraideth us with our offending the law : he was made to reprove our thoughts : it grieveth us also to look upon him , for his life is not like other mens , his wayes are of another fashion , he vaunteth to have the knowledge of god , and counteth us as bastards ; he withdraweth himselfe from our wayes as from filthinesse ; he commendeth the latter end of the just , and boasteth that god is his father . wherefore let us see if his workes be true ; let us prove and examine him with rebukes and torments ; let us condemne him to a shamefull death . and then gives the reason : such things do they imagine , for their own wickednesse hath blinded them , and they do n●t understand the mysteries of god , neither hope for the reward of righteousnesse , nor can discern the honour of the soules that are faultlesse , wisd. 2.12 . to 23. qu. i , but what have they whereupon to ground their accusations ? for the religious mans life is commonly like paul's , phil. 3.6 . unrebukable , and he walketh in all the commandments and ordinances of the law , without reproof , as zacharie and elizabeth did , luke 1.6 . answ. he that studies quarrels will easily finde occasion . when the governours were resolved that daniel should die , they soon found pretences . as suppose it be a private christian , they will lie in wait to finde faults in him , and turne good into evil , and are of so prying an observation , that they will look farther into his actions , than the best man would willingly have them search . nor can you easely finde the man that is not quick-sighted in other mens faults , blinde to his own . but being disappointed of their hopes , hear what they say , we shall not finde an accusation against him , he is so faithfull , except we finde it concerning the law of his god , dan. 6.5 . and his punctuall obedience to gods lawes , and ●●icking close to the word of truth , shall serve for a need . or secondly , if he be a minister , they will assemble together to hear him pray and preach , that so they may catch something out of his mouth , whereof they may accuse him , as the scribes and pharisees dealt with our saviour , luke 11.54 . and those governours with daniel , wherein he shall not be able to speak so warily , but they will finde matter enough to insnare him , as the words shall be wrested , though indeed , to have a great audience onely shall be made crime enough : you know when the jewes saw that a great companie were at paul's sermon , they were filled with envie , and fell to contradiction and blasphemie , acts 13.45 . and the high priests and pharisees , when our saviour was so flocked after , said among themselves , perceive ye not , behold , the world goeth after him , and if we let him thus alone , all men will beleeve in him , iohn 11.48 . and 12.19 . they were like the dog in the manger , that will neither eat hay himselfe , nor suffer the horse ; yet they had a reason for it , as these have : rome thinkes that the gospels rising , must needs be her falling , as when the day comes , the night must end . indeed , opinion makes them coyn that for a reason , which others will not assent unto : yea , what is truth to these men , is errour to others more wise . and when once he is questioned , every one , like iael to sisera , will drive a nail , to keep him from rising again . o the wicked mindes that many go to church withall , and the great dangers that ministers are liable unto , did not god mightily support them ! many of their hearers being like that lawyer , which stood up to tempt christ ; for they come not to be taught by him , but to catch him . in which case , let him preach like an angel , yea , like christ himselfe , he shall speak to no more purpose than beda did , when he preacheed to an heap of stones . it is well known , saith erasmus , that many points are condemned as hereticall in luthers books , which in austens and bernards books are received for good and orthodox . but what saith david ? though they have conceived mischief , and do travail with wickednesse , yet they shall bring forth a lye , psal. 7.14 . for , the lord breaketh their counsels , and bringeth their devices to naught , psal. 33.10 . yea , while the ungodly are whetting a knife to cut our throats . god is whetting a sword to cut their throats . shall the powder thinke to blow up the house , and scape it selfe from burning ? no , it is a true rule , that of evil premises doth not follow a good conclusion , but from evil seeds come evil plants . sect . 40. 4. they are very proan to imprison the godly , cause or no cause ; as ahab commanded michaiah to be put into the prison house , and sed with the bread of affliction , and with the water of affliction , 1 kings 22.27 . thus the malicious priests procured ieremiah to be shut up in prison , ier. 36.5 . and thus our saviour shewing what entertainment the faithfull should finde in the world , foretelleth that wicked men shall lay hands on them , and deliver them up to the assemblies , and into prisons , bring them before kings and rulers , for his names sake , luke 21.12 . as iohn baptist , peter , paul , and many other of the apostles , were put into the common prison by herod , and the synod of priests , when they preached in christs name , acts 5.18 . and 12.4 . and 4.3 . and 22.25 . and 28.17 . and 2 cor. 11.23 . and ● presume the common people were more glad of the churches losse herein , than they would have been of their own gain . but why into prison ? why not unto death ? no thankes to satan , nor his seed , they would destroy all . yea , why are not our sanctuaries turned into shambles , and our beds made to swim with our blouds , but that the god of israel hath crossed the confederacie of balak , and their wickednesse doth not prosper , their studies are the plots of our ruine , and the best they intend , is the destruction and overthrow of religion , or the religious , or both . again , why these , and a thousand more in all ages shut up in prison ? what was their delinquencie ? even this . they were too good , too holy to be endured . what was it but iosephs goodnesse , that brought him to the stockes and irons ? and so of michaiah , ieremiah , the apostles , and all the saints in succeeding ages . and to speak truly , this is a deep point of policie in our adversaries : for when all their arguments faile , by this meanes they get the better , and withall prevent further dispute . in the mid● of their anger they use this discretion , stand not to argue , le●● thou be overcome , and let the accused plead what he can for his owne innocencie : the wolfe would answer the lamb , indeed thy cause is better then mine , but my teeth are better then thine , i will devour thee : so the devill puts off the fox , and puts on the lyon. againe , we know the moone hath so much the lesse light , by how much it is neerer the sun ; yea , so long as the sun shines above the horizon , the moone is scarcely seene . and we use to say of homer , that the dazling beames of his sunne makes all other poets , like little stars , loose their light . this made dionysius , when he could not equall philoxenus in poetry , nor match plato in discourse , condemne the one to the stone-quarries , and sell the other as a slave into the i le of agina . and out of like consideration , have the wicked alwayes dealt with the godly , even as iulian the apostate did by our saviour , who tooke down his image in contempt , that he might set up his owne in the same place , and have the people worship it , which he knew they would never doe , so long as the other was reverenc'd . sect . 41. 5 they often manifest their enmity against the religious by striking them , as zedikiah , the false prophet , strook michaiah on the cheek , 1 king. 22.24 . thus pasher strooke ieremiah , ier. 20.2 . and the princes also , chap. 37.15 . and thus ananias the high priest caused paul to be smitten on the mouth , acts 23.2 . and the iewes whipt him five times with forty stripes save one , and others beat him with rods , 2 cor. 11.23 , 24 , 25. and thus our rough adversaries of rome stopt our martyrs mouthes , and refuted them , not with reasons , nor by law ( for the law hath no power to strike the vertuous ) but with fists . when polititians rhetorick failes , carters logick must do the feat . their arguments are all steel and iron , they speake dagger points : as ioab discoursed with amaza in the fifth rib. so zedikiah disputed with the prophet a word and a blow ; yea , a blow without a word ; for hee smote him first , and spake to him afterwards . every false prophet is like iulius the second , who threw saint peters keyes into the river tiber , protesting , that thenceforth he would use and helpe himselfe with saint pauls sword . and in case they cannot have their wills , they resemble achillis , who is fained to eate his owne heart , because he might not be suffered to fight . sect . 42. 6 it is usuall with them to hurt and maime the godly : as the whole congregation of the children of israel would have served those true hearted spyes , for seeking to appease the tumult , and speaking well of the land of can●a● , had not the glory of the lord appeared in the tabernacle of the congregation , numb . 14.10 . thus the philistims put out sampsons eyes , when they had bound him , iudg. 16.21 . and thus the iewes of an●iochia and ico●●m hurt paul , when they ●toned him , and drew him out of the city , supposing he had beene dead , act. 14.19 . neither have succeeding ages wanted alexanders , who have done much hurt to gods people : for not seldome when reason and railing failed , have they come to plow-mans logick , gun-powder arguments , open violence , taking up swords to strike , or stones to cast at us , though they incurre by it the danger of the law. whereas religion makes wild beasts civill ; atheisme , and impiety makes of wise meu beasts and ●ools . how many have been known , like him in esop , who willingly lost one eye , that his fellow might loose both . yea , whereas the drift of such an ones preaching , in case he be a minister , is to make them like him , in whose name they preach : contrarily , the very word of god , by accident , makes them degenerate into stockes and stones : for hearing but their sins layd open , and the judgement due thereunto , they become so stupid and in sensible of reason , that now , maugre all admonition , the quarrell must end in blood : yea , away with such a fellow from the earth , for it is not meet that he should live , acts 22.22 . sect . 43. 7 and lastly , it is their manner out of enmity to slay the godly , as doeg slew ahimeleck and the re●t of the prie●s , even fourscore and five persons , and nob the city of priests , whom he smote with the edge of the sword , both man and woman , child and suckling , at sauls command , 1 sam. 22.19 . thus iezabel slew all the prophets of the lord she could finde , 1 kings 18.4 . and herod , all the male children that were in bethlehem , and al the coasts thereof , from two years old and under , that hee might make sure worke with christ , matth. 2.16 . and thus the inhabitants of ierusalem , gods owne people , chosen out of all the world , used to make such havock of their own prophets , that out saviour bemoaning her case , cryeth out , o ierusalem , ierusalem , which killest the prophets , and stonest them which are sent unto thee , &c. matth. 23.37 . and thus it fares with the saints & servants of god at this day , in such places where wicked men may have their wills . whereas those romish doctors are appointed for the saving of many , they are all for distruction : like rash empiricks , they can cure no way ; but by letting of blood ; and hereupon they turn their massing into massacring ; the school into a camp ; arguments , into armes ; teaching all their proselytes dismall conclusions : as it hath been no rare thing , for some of their priests in queen maries reign , when in arguments they have found the weaknesse of their pens , to fall to their pen-knives : in●●ead of arguments they take up armes ; and instead of zeale and the spirituall word , they use fire and the sword ; yea , treasons , are their best reasons ; the spanish inquisition , is their grammer ; fire and fagot their rheitorick ; fleete and fetters , their log●ck ; the canons roar , their musick ; poysoning , their physick ; yea , their very building of the church , is by blowing up of common-wealths ; and instead of fighting for god , they fight against god and his leivtenant . and if at this day they catch but a protestant in their net , it is a miracle if ever he escapes death , without making shipwracke of faith and a good conscience . for if we will not obey them rather then god , they have a law by which men ought to dye , a law like draco's , written with blood , and sealed with death . of which their savage proceeding , there are many reasons to be rendered . first , they must doe the workes of their father the devil : he is a murtherer , and so his children are given to blood , iohn 8.44 . secondly , that their deeds of darknesse may not come to light vriah must be put to death , least davids adultery bee discovered , and himselfe disgraced . a living curre you know , will doe more harme then a dead lion : and it is a sure rule , that of egges fried in the pan come no ill chickens . thirdly , the wicked through malice seek by all meanes to cut off the godly , because their sinfull and wicked lives are reproved by their godly conversation : neither can they follow their sinnes so freely as they would , nor so quietly , without detection or check . now if abels good works reprove caines evill deeds , let caine but take away the cause , kill abel , and the effect shall not follow . fourthly , whereas the godly are too hard for them in disputing : take steven for an instance : they will be even with him , by casting of stones , stop his mouth with brick-bats , fetch arguments from the shambles ; and this they are sure will doe , when all other hopes and helps fayle . so they make their party good , if not with arguments of reason , yet with arguments of steele , and iron . but this is a very hard way of confuting . fifthly , their glory and credit with the world is ecclipsed , by suffering these which excell in vertue , this made adrian and nero to kill all such as ecclipsed their glory by any demerit : and mercine , you know , was murthered of her fellowes , because she did excell the rest in beauty . thus herod , thought he could not be king , if christ should reigne . yea , as though hee had beene of the race of the ottamans , he thought hee could not reigne , except the first thing hee d●d , hee killed all the males in bethlehe , m from two yeares old and under : and the pharisees that they should be despised , if christ were regarded . and so much of the actual properties of this enmity . sect . 44. q. in how many of these kindes did our saviour himself suffer ( whose example hitherto you have omitted ) in his own person of the jewes , his countrey-men and kinsfolke ; yea , of the chief priests , scribes , and pharisees , who were teachers and expounders of the law , and which sate in moses chair ? answ. in every one of the 22. for as touching the mental properties . 1 they envied him , matth. 26.15 . 2 they contemned him , matth. 12.24 . & 13.55 . 3 they rejoyced at him in his miserie and distresse , matth. 27.29 . 4 they hated him , iohn 7.7 . 2. touching the verbal . 1 they murmured against him , luke 15.2 . 2 they misconstrued his actions and intentions , matth. 11.19 . 3 they carried tales of him , mat. 12.14 4 they gave devilish counsel against him , matth. 27.20 . 5 they scoft at him , matth 27 42. 6 they nick-named him , matth. 13 55. 7 they railed on him , luke 23.39 . 8 they slandered him , matth. 28 13. 9 they cursed him , gal 3 13. 10 they threatened him , iohn 11.53 . 11 they undermined him in talke , that they might accuse him , matth. 22.15 . 3. touching the actual . 1 they used disdainfull gestures before him , matth. 2● . 29.39 . 2 they withstood and contraried his doctrine , luke 5.21 . matth. 9.34 . 3 they combined together , and laid plots to destroy him , matth. 12.14 . 4 they took him prisoner , mat. 26.57 . 5 they smote him , luke 22.64 . 6 they hurt and wonnded him , matth. 27.29 . iohn 19 34. 7 they put him to death , even that cursed death of the crosse , matth. 27 . 3● . that the scriptures might be fulfilled which saith , and thou shalt bruise his hell ; for all that he suffered was but in his humanity , and so no more than the bruising of his heel . and why all this ? not for any evil they found in him ; for their own words are , he hath done all things well , marke 7.37 . he hath done , such was his power ; all things , such was his wisedom : well , such was his goodnesse : and yet crucified , and abused every way he must be . it was indeed for his zeal , purity , and holinesse , and because his life and practice was clean contrary to theirs , his doctrine too powerfull and pure for such carnal hearts to imbrace or endure . so that it is plain , and all men may see , who are not dead in sense , how it would fare with us , might our enemies , the same seed of the serpent have their wils . sect . 45. q what uses may this serve for , which hath been spoken touching the properties of this enmity , and our saviours suffering ? answ. first , by this tast of it's fruits learne we to detest them all . secondly , it may serve to informe every man , whether he be of the serpents seed , a childe of the devil , as he came into the world , or regenerate , and so become of the womans seed , a childe of god , and member of christ : for as our saviour saith , speaking of false prophets , by their fruits ye shall know them : so i of the seed of the serpent , and children of the devil , by these 22 fruits of enmity you shall know them , as well as you shall know the life by breathing , or the day by it's light . wherefore all ye that read , reflect and cast your eyes on these examples , which are such lively emblems and representations of your selves , if you be the serpent's seed , and yet in your sinnes . yea , let it make you tremble ; for know assuredly , that if this spawn of enmity , formerly spoken of , remain in you ; if any of these ●ayes you persecute christ in his members , or but hate the good , because they will not be so evil as you are , you have not cast off this serpentine quality , which you drew from the loines of old adam ; but it is an infallible signe , that you are of the serpents seed , children of the devil , enemies to god , and all goodnes , the brethren of cain , yea , cain himselfe in another person , and without repentance , your portion shall be with cain , and the rest of that cursed crue . on the other side , doth any conscionable christian finde himselfe hated & persecuted by ungodly men for wel-doing , for christ's sake , for religion and righteousnesse sake ? let him be comforted ; for it is a manifest signe , and a notable strong evidence , that he is of the womans seed , regenerate and borne a new , the childe of god , a member of christ's mystical bodie , and an heir of eternal life . thirdly , these examples being written to admonish us , upon whom the ends of the world are come , may informe the godly what they are to expect from the world : shall any hope to be free from suffering , or t●●●ke it a strange thing , when he doth suffer for wel-doing , when our saviour christ himselfe suffered so much as he did , being the onely begotten son of god , full of grace and truth ? no , the disciple is not above his master , nor the servant above his lord : if they have persecuted christ , they will persecute you also , iohn 15.20 . if they have called the master of the house beelzebub , how much more them of his household ? matth. 10.25 . yea , senselesse were it once to thinke , that the same enmity which spared not to strike at the head , will forbear the weakest and remotest limbe . wherefore arme thou us , o god , with an expectation of that evil which we cannot avoid , yea , make thou us as strong , as satan and his instruments are malicious , and then let them do their worst . and so much of the kindes and properties of this enmity . sect . 46. the causes . q what are the causes , why wicked and ungodly men thus hate , and persecute the religious ? answ. the causes being divers , may yet be reduced to three heads , for either they be causes in regard of god his justice . mercy . wisedom . power . satan his permitted malice . subtiltie . strength . men wicked . godly . and these we might further branch , subdivide and distribute into cause● internal , material , formal , natural . artificial . external , efficient . properly . improperly , meritorious . instrumental . final . and those are either 1. next : or , remote . 2. by themselves : or , by accident . 3. sufficient : or , insufficient . but the time would be too short , o● this treatise too long , if i should speak of every one : yea , talking fabius would be tyred , before he could relate halfe of what is requisite to be spoken of each ; for they require whole volumes : besides , instructions , if they exceed , are wont , as nailes , to drive out one another . q1 . then select out the principal , i mean , such as in regard of our edification , are most behoovefull for us to know . and least the pages should still grow , as fish , into a multitude , garble your notions , and give us onely the marrow of the matter . answ. the causes best deserving our discovery , and the worlds notice , i take to be eleaven 1. contrariety , 2. ignorance , 3. separation , 4. speaking of truth , 5. infidelity , 6. example of the multitude , 7. the preaching of some ministers , 8. the scandalous lives of some professours , 9. flocking after sermons , 10. misprision , 11. that they may have more company here in sin , and hereafter in torment . first , a main cause why wicked men hate and persecute the godly , is the contrariety of their natures . q1 . how contrary are they ? answ. as contrary and opposite one to the other , as are god and the devill ; for the one are children of god , 2 cor. 6.18 . gal. 3.26 iohn 1.12 . and partake of the divine nature , 2 peter 1.4 being begotten , iames 1.18 . and borne a new of god , iohn 1.13 . 1 iohn 3.9 by the immortal seed of the word , iames 1.18 . and the spirit 's powerfull working with it , iohn 3.5 , 8. whereby they are become like god in holinesse , 1 peter 1.15 . and not children onely , but heires also , even the heires of god , and heires annexed with christ , rom. 8.17 . being his brethren , rom. 8.29 . members of his b●dy , 1 cor. 12.27 . bone of his bone , and flesh of his flesh , ephes. 5.30 . having his spirit dwelling in them , rom. 8.9 to witnesse with their spirits , that they are the children of god , verse 16. and being temples of the holy ghost . 1 cor. 6.19 . and the other are the seed of the serpent , and children of the devil , and so partake of his nature , 1 iohn 3.8 , 10 , 12 , 14 acts 13.10 . iohn 6.70 . and 8 . 4● . and 14.30 . and 16.11 . matth. 13. 38 ▪ 39. 2 cor 4 4. 2 tim. 2.26 . gen. 3 15. and 5.3 . ephes. 2.1 . to the end , and 5.14 . 1 cor. 15.22 . rom. 5.12.18 . titus 3.3 . to 8. 1 peter 2.9 , 10 , 25. iohn 3.3.5 6. which being so , they must needs be very contrary , and if contrary , no marvell they should so ill agree , although god had not proclaimed an enmity between them . for there can be no amity , where there is no sympathy ; no reconciling of the wolfe and the lambe ; the windes and the sea ; no neighbourhood , no alliance , no conjunction is able to make the cursed ▪ seed of the serpent , and the blessed seede of the woman ever agree : for fire and water , light and darknesse , heaven and hell are not more contrary . one bloud , one belly , one house , one education could never make cain and abel accord , iacob and esau , isack and ishmael at one : yea , though they be man and wife , parent and childe , yet if they be not like , they will not like , 2 cor. 6.14 , 15. and indeed , what is the corporal sympathy to the spiritual antipathy ? can there be such a parity between the parent and the childe , the husband and the wife , as there is a disparity between god and satan ? no certainly , sect . 47. a wicked man can agree with all that are wicked , be they papists , or turkes , or atheists , profane and loose persons , civil or moral men , for all these agree with him in blindenesse and darknesse : as who feeles the smart of their tongues , or hands ? not the idolater or vile person , not the professed atheist , the canker-fretting arminian , or state-betraying jesuite : for with all these they are haile fellow , well met : but with sincere christians and practicers of piety , he can never agree : the religious shall be sure of opposition , because their light is contrary to his darknesse ; grace in the one is a secret disgrace to the other . yea , let wicked men be at never so much odds one with another , yet they will concurre and joyne against the godly : as for example , edom and ishmael , moa● and the hagarens , gebal and ammon , amalek and the philistims , the men of tyre and assur had each several gods ; yet all conspired against the true god psal. 83 5. to 9. manasses against ephraim , and ephraim against manasses ; but both against iudah . he●od and pilate two enemies , will agree , so it be against christ : they will fall in one with another , to fall out with god. the sadduces , pharisees , and herodians were sectaries of divers and adverse factions , all differing one from another ; and yet all these joyne together against our saviour , matth. 22. the libertines , cyrenians , alexandrians , cilicians and asians , differ they never so much , will joyne in dispute against stephen , acts 6.9 . herod neither loved the iewes , nor the iewes herod , yet both are agreed to vex the church . i cannot think of a sitter emblem of a naturall man , than lime , which agreeth well with all things that are dry , and of it's own nature ; but meeting with water , a thing directly opposite , it breakes , burnes , ●welles , smokes , crackles , skips , and scatters : so nature will give a man leave to be any thing , save a sound christian , and agree with all others , ●e their conditions never so contrary , provided they agree in the main , are all seed of the same serpent . but let the natural man meet with one that is spiritual , they agree lik heat and cold : if one stays , the other flies ; or if both stay , they agree like two poysons in one stomacke , the one being ever sicke of the other , be they never so near allyed . as how many a wife is so much the more hated , because a zealous wife ? how many a childe lesse beloved , because a religious childe ? how many a servant lesse respected , because a godly servant ? and no marvell ; for though they dwell in the same house , yet they belong to two several kingdomes ; and albeit they both remain upon earth , yet they are governed by two severall lawes , the ones burguship being in heaven , philip. 3.20 . and the other , being a denizon , belonging to hell : as irish-men are dwelle●s in ireland , but denizons of england , and governed by the statutes of this kingdome . sect . 48. neither is this of theirs an ordinary hatred , but the most bitter , exorbitant , unlimited , and unplacable of all others . no such concord , no such discord , faith one of the learned , as that which proceeds from religion . my name , ●aith luther , is more odious unto them , then any thiefe , or mur●herer : as christ was more detestable to the iewer then barrabas . behold , saith david , mine enemies , for they are many , and they ●ate me with a cruell hatred , psal. 25.19 . yea , so cruell , that it makes their teeth gnash , and their hearts burst againe , act. 7.54 . which made the truths adversaries give saint paul stripes above measure , 2 cor. 11.2 , 3. and the heathen emperours to devise such cruell tor●ures , for all those which but profest themselves christians . yea , agreement in some poynts , when there are differences in the maine , does but advance hatred the more : witnesse the reigne of queen mary , and the butchery over al france of above two hundred thousand protestants ; besides the many thousands of late yeares : yea , aske from east to west , from one pole to the other ; search all records under heaven , if ever there was the like of the intended powder-plot . you cannot anger a wicked man worse , than to do well : yea , he hates you more bitterly for this , and the credit you gaine thereby , than if you had cheated him of his patrimony , with your owne discredit . but that there is no hatred so virulent and bitter , as that which is occasioned by vertuous living , and professing of christs name ; our saviour himselfe proves copiously , matthew 10. luke 21. sect . 49. quest. wherein consists their unlikenesse and contrariety ? answ. chiefly , in foure particulars ; though indeed there bee more differences between the children of god and the children of the devil , than there are betweene men and beasts . first , they exceedingly differ in their judgements touching wisdome . 1 cor. 1.18.20 , 23. and 2.14 . and 4.10 . luke 6.27 . to 36. acts 26.24 . wisd. 5.4 . gen. 41.8 . iob 5.13 . prov. 28.11 . ier. 4.22 . 1 cor. 3.19 . exod. 1 10. iosh. 9.4 . titus 3 9. prov. 10. ver . 18. rom. 16. ver . 19. happinesse , luke 6.26 . and 8.13 . ia. 4.4 . mark. 16.16 . iob. 3.16 , 18. and 8.34 , 36. rom. 6.16.18.22 . psal. 2.3 , 4. and 10.3 . and 21.4 . 2 tim. 2.26 . mal. 3.15 . revel . 3.17 . 1 thes. 5.3 . fortitude , prov. 28.1 , 2. rev. 13.6 , 7. and 12 , 13 , 17 mar. 13.9 . acts 7.52 . mat. 10.28 . gal. 4 29. ioh. 16.2 . sinne , luke 16.15 . prov. 13.19 . marke 7.5 , 11 , 12 , 13 , luke 7.33 , 34. matth. 7.14 . 1 pet. 4 18 psal. 35.13.16 . holinesse , acts 26.9 . exod. 8.26 . 1 cor. 4.10 . and 2.14 . prov. 13.19 . psal. 14.1 ier. 44.16 . to 19. yea , they are of a reprobate judgement touching actions and persons isa. 5.20 . and so speak , thinke and doe all by contraries , like heliogabalus who wore shooes of gold , and rings of leather . or the black-moores who judge of beauty by contraries . wherefore read their words as scholars doe hebrew , backward , and you have the meaning : for instance do they call thee puritan as nothing more frequent in their mouths , understand by it saint for a christian indeed ( as thou art ) is a puritan in the devils language , and a christian in name onely ( as such an one is ) is an atheist in gods language . secondly , they no lesse differ in their passions and affections of love , psalm , 119.57 , 72 , and 17 , 14. feare , prov. 28.1 , 2. 1 tim 4.1 . rom. 2.14 , 15. anger , acts 7.52 . to 60. and 5.30 . to 34. prov. 12.10 . rev. 18.19 , 20. joy , 1 pet. 2.7 , 8. ioh. 3.15 . mat. 11.19 . and the like , which for brevities sake i forbeare . thirdly they differ no lesse in practice , & this breeds many quarrels : as what more common than for all sorts and kinds of men to hate , scorne , persetute , reproach , revile , accuse , slander and condemn the religious , because their owne workes are evill and wicked , and the others good , holy , and righteous . wherefore slew caine his brother , saith saint iohn , but because his own workes were evill , and his brothers good ? 1 ioh. 3.12 . why was ioseph accused of his mistris for an adulterer , and thereupon committed to prison , but because hee would not bee an adulterer like her ? genesis 39. yea , it was his party-coloured coat , composed of all kinds of graces and blessings that formerly procured his brethrens hate . and what is it that iobs wife expostulates with him about , but his integrity ? as if shee tooke it ill , that he took it no worse : his patience made her impatient . wherefore was holy david , as himself complaines , almost in every psalme had in derison , hated , slandered , reviled , contemned and made a proverbe and song of the drunkards , and other wicked men which sate in the gate ? but because he followed the things which were good and pleasing unto god and in him part his trust ? psal. 11.2 . and 22.6 , 7 , 8. and 37.14 . and 69.10 , 11 , 12. and lastly ( for i might bee endlesse in the prosecution of this . ) why were all the just , in solomons time , had in abhomination and mockt of the wicked , but because they were upright in their way , and holy in their conversation , prov. 29.27 . or those numberlesse martyrs , whose soules saint iohn saw under the the alter ( rev. 6.9 . ) killed , but for the word of god , and for the testimony which they maintained ? and the master himselfe ? not for any evill as themselves are forced to confesse , marke 7.37 . which examples sufficiently prove , that all wicked men are like the women of lemnos , who when they had every one slaine their husbands and kinsmen , exiled hypsipyle the kings daughter , for that she alone saved her father alive . that great dragon the devill , and these his subjects , make warre and are wroth with none but the woman , and the remnant of her seed , which keepe the commandements of god and have the testimony of iesus christ , revel . 12.17 . all was quiet at ephesus before saint paul came thither : but then there arose no small strife about that way ▪ acts. 19.23 . &c. a wolfe flys not upon a painted sheepe ; we can with delight look upon the picture of a toa●● it is your active christian , that is most spighted , and persecuted . sect . 50. but to apply this to our selves . i would faine know , whether the power of godlinesse , the sincere profession of the name of christ , according to the vow which we made in baptisme , all kind of purity and holinesse , doth not live in persecution among us , as protestants doe in spaine ? is it not a capitall crime to bee vertuous ? is not the name of an honest man , who makes conscience of his wayes , growne odious ? is not circumspect walking , the zeale of gods glory in promoting the best things , frequent hearing of sermons , singing of psalmes holy conference , brotherly admonition , &c. counted a vice , and that vice called puritanisme ? and must not hee who is called a puritan , be derided , hated , persecuted , slandered and laught to scorne ? how many may complaine with ieremy , that because they live a godly life themselves , and call upon others to doe the same , they are cursed of everyone , and counted contentious ? ier. 15.10 . it faring with professors , as it did with caius selius : of whom the heathen were wont to say , that hee was a good man , but he was a christian. yea , let but a sparke of fervent devotion breake out in a family , all the rest are up in clamors ; as when bels ring disorderly , every man is ready with his bucket to quench the fire ; disgraced he must be for a puritan , but onely by laodiceans . indifferency strives to dash zeale out of countenance , the reason is , wheresoever christ comes , there will be opposition . when christ was borne , all ierusalem was troubled , and herod cut the throats of all the children in bethlehem : so when christ is borne in any man , the soule is in an uproare , and satan with his instruments are ready to kill in him every good motion , though it be never so little a babe . that which the antients did cheifly admire ( goodnesse ) we do most of all contemne : for is not the godly man more dispised for his godlinesse , then the wicked for his wickednesse ? are not the members of christ more hated , and worse intreated by us , then the limbs of the devill ? what suppressing and disgracing is there of hels , and romes cheifest adversaries , under the aspersion and pretence of puritanisme . whereas if the same men , would but beare them company in their sins , bee drunke , sweare , temporise , contemne holinesse , mispend their time , haunt play-houses and tavernes , play the good fellows , and doe as the rest doe , they should have the approbation & good word of the greatest number ; yea , if they would not be precise in their actions , nor reprove others for their evill courses ; if they would not speake against pluralities , non-residents , lazy and good-fellow pastors , who either starve or quite neglect , or else mis-leade their flocks ; if they would but bee prophane and wicked , and make no bones of sinne , their malice would cease , and wee should not have a puritan in all the world. sect . 51. as let mee appeale from their tongues to their hearts , and from their mouthes to their consciences , whether this be not the greatest cause of their quarrell , we refuse to pledge them in their wicked customes . or we will not breake gods law , to conforme to theirs . it faring betweene us and our adversaries ; as betweene socrates , and the athenians : who said unto them in his apollogie , i love , and imbrace you , o athenians ▪ but yet i will obey god rather than you . yea , may not all see ( saving such as the p●ince of darknesse hath blinded ) that those for the most part , whom the world speakes so basely of , are before men , in respect of any scandalous offences or open crimes , unblamable , and may say with the lamb , whom they follow , which of you can rebuke me of sinne , though with paul , 1 tim. 1.15 . they think themselves the worst of sinners ? and doe not their adversaries know , that the men whom they terme puritans , are honester men , and more righteous than themselves , as pharoah was forc'd to confesse touching moses ? exod. 10.16 , 17. and saul touching david ? 1 sam. 26.21 . yea , i know they are perswaded well of them , even when they speake most to the contrary , though i expect not they should use them thereafter . we know pilate judged christ guiltlesse , but yet he put him to death . and festus acknowledged that paul was without crime , yet he left him in prison . i dare say tertullus knew that he lyed , when hee called paul a pestilent fellow : his conscience could not chuse but answer him , thou lyest in thy throat tertulus , paul is an honester man than thy selfe . and must not these mens consciences tell them , that the same they accuse so , are in their lives the most unreproveable of the land ? yea , i will appeal to their greatest adversaries , whether the protestant at large , or those who are called puritans , be of the purest religion , and most reformed to the primitive church ? for not seldome are wicked mens judgements forced to yeeld unto that truth , against which their affections maintaine a rebellion ▪ and yet , as if they would stamp gods image on the devills drosse , and the devills image on gods silver , they justifie those actions and persons , which god condemnes , and condemn those which he justifies . true these enemies to holines spare not to cast asper●●ions on us , else how should they worke their wills ? how should naboth be cleanly put to death , if he be not first accused of blasphemy ? 1 kin. 21.13 . and the like of ioseph , eliah , ieremiah , susanna , paul , stephen , and our saviour christ himself but if you marke it , they are as guilty of the crimes whereof they be accused , as ioseph was , in forcing of his mi●tris , or as naboth and the rest were , of those things which were layd to their charge . i speak not of those monsters , those white devills who make religion a stalking hor●e to villany . i know too many dishonour god , by wearing of his livery . but what was satan to the children of god , iob 1.6 . though hee thrust himselfe into their company ? or what wise man will tax all the apostles because one was a iudas . to argue , because some are so and so , therefore the rest are alike , is a saplesse reason , only becomming a foole . an argument , that deserves rather laughter , than beleife . yet most men are 〈◊〉 fooles , or rather brute beasts , led with sensuality , and made to be taken and destroyed , as saint peter speaks , who because they love to speake evill of the way of truth , 2 pet. 2.2.12 . if they see but an hipocrite discover himselfe , they not onely harden themselves in their sinnes , and , as it were , breake their owne necks at this stumbling block , being satans trap , set on purpose to catch their blinde soules in , but condemn all the rest of his profession to be such as he is , save that they dissemble their hypocrisie more closly & cunningly ; which is as equal and ●u●t , as it was for simeon and levi to murder all the sechemites for the offence only of hamors son. but as all are not theeves that dogs bark at ; so all are not hypocrites which they terme so . but admit there were more than there are : the faults of many , should not make us uncharitable to all : nor the goodnesse of some , make us credulous of the rest . sect . 52. indeed , as all our enemies are not alike witty , so they are not alike malicious , for some transcend this way , as doeg did the rest of sauls servants another way , you shall know such an one by these few markes ; his hatred is so inveterate and universall , that hee spends all his wits in frothy scoffes , and invectives against the whole people of god ? and as if the door were not wide enough except he set open all the windows , and break downe the walls to let in this infectious ayre , his tongue scrues something against the religious into all discourses ; and when his owne invention failes , it shall be supplyed with what he hath heard : for as the papists never found any error spued out by the ancients , but they have licked it up , superstitiously to abuse the same : so he never heares of any scoffe , slander , or devillish invective formerly devised , but he licks it up , that he may spit it out againe in the face of some professor , or on the other side poyson those with whom he doth converse ; being to his company like a mad dog , that so biteth every one he meets , that they become madde too , and as apt to bite others as himselfe ; or in case he meets with another like himselfe in wit and malice , it may bee said of them , as diogenes spake of two ill conditioned women , when hee saw them talking , see how the viper and the aspe are changing poyson . and nothing so tickles the spleen , or glads the heart of such , as that discourse which may most shame profession , disgrace relion , and dishonour god. but , o that ever those tongues , which dare call god father , should suffer them●elves thus to be moved and possessed by that uncleane spirit ! or that ever the church should own such for her children . in the primitive times , the church would have denied her blessing to such a sonne , that should have thought himselfe disparaged by serving christ , and wearing of his livery , although hee had not scoft at others : yet this man flatters himself that he is a christian ; yea , you cannot beat him from it , but that he is as good a christian as the precisest , and shall goe to heaven as soone . but let him that reads , consider whether it be not a fearefull thing , to lend to satan the heart for devinng , the tongue for uttering , and the eare for hearing of calumnies , and all this to disgrace the grace of god in his children , and make it fruitlesse to themselves and others . o impiety to be abhorred : such sport on earth is only sport for the fiends in hell , and let them look to it , for such joyes may chance to cost them eternall mourning ; yea , certainly , if the infernall tophet be not for them ( in case they repent not ) it can challenge no guests ; for i may well say unto such an one , many sinners have done wickly , but thou surpassest them al ; thine is such a superlative , such a soul murthering sin , that no other sin can paralel it . sect . 53. but thou hast plenty of excuses to pacify thy blinded and benummed conscience : yea , thou wantest not some carnall reasons to make it good , as an easie in●ention may put false matters into true sylogismes : and amongst the rest , thou wouldest not have men singular : wherefore that they may have lesse zeale and more temper , thou seekest to allay their heat with frumps , and scoffes , and taunts , and jeeres ; as how often doe we hear remisse professors strive to choake all forward holinesse and zeale by commending the golden meane ? for carnall men ( who cleave as close to custome , and example of the greatest number , as clay to a cart wheele ) thinke every one exorbitant , that walketh not after their rule , 1 pet. 4.4 . as the sodomites thought of lot , gen. 19.9 . the hundred and twenty governours of daniel , dan. 6.11 . and the caldeans of shadrach , meshech , and abednego , dan. 3.10 . to 30. daniel of all darius his servants was so bold as to pray three times a day , not in contempt of the king of babilons decree , but in zeale and obedience to the god of heavens command : the governours ●●ranging at it , accuse him , and say , this daniel which is of the captivity , regardeth not thee o king , nor the decree which thou hast signed ; but doth so and so : wherfore command we pray thee , that he be cast into the lyons den , for no decree , nor statute which the king establisheth may be altered , dan. 6. again , what disorder is this that i heare of you , saith nebuchadnezzer to shadrach , meshech , and abednego : will you not serve my gods , nor worship the golden image that i have set up , dan. 3.14 . who answered no , be it knowne unto thee o king , wee are not carefull to answer thee in this matter : they were all as stiffe as if they had eaten a stake , and they could not bow to an idoll : as the godly have been in all ages , not being able to wheele with the times . yea , they that truely fear god are usually as immoveable as the sun in its course , because they thinke , and speak , and live by rule , and not by example , and hold themselves as fast tyed , as if they had the oath given them , which the 〈…〉 solemnly presented to their judges , 〈◊〉 to sw●rve from t●eir consciences wh●●●●mmand soever they should 〈…〉 themselves to the contrary 〈…〉 strictnesse is a great eyesore 〈…〉 men : who hate singularity , almost as they doe sanctity , which makes them so cry it down . and no marvell , for these men , and so all protestants at large , so scorne to be singular , that they will conform to any religion the state shall establish : yea , should they be commanded to worship a calfe with the israelites , exod. 32.4 . or a golden image with the chaldeans , dan. 3.7 . they would instantly doe it ; as the times of queene mary , witnesse : good honest men , let them injoy their communities ; peace , and plenty : any religion shall serve their turne . they are as indifferent as doctor kitching , who being abbot , was first the popes sworne servant : then an halfe papist , king henry having cast off the pope : a protestant under edward the sixt : a downe right papist with queene marie : and a parliament protestant againe , when hee tooke the oath of supremasy under queene elizabeth . of whose faith i take most protestants at large to be ; for let them hear of a change in religion , it shall never a whit trouble them : what cares a stupified worldling , for the removall of our candlestick ? what is it to him if the superstition , and blindnesse of popery did over-shadow the land ? and turne day into night : it is nothing to him , if he can but see to get money . light or darknesse , scripture or tradition , the king or the pope , christ or antichrist , are all one to him ; to heare a sermon , or see a masse , he likes them both alike . perhaps they may thinke better of themselves ; and untill they be put to it , resolve stoutly : but a temporaries religion , and flashes are but like conduites running with wine at the coronation : that will not hold , or like a land flood , that seemes to be a great sea , but comes to nothing . now these are the men ( if you observe them ) that cry out so against singularity : which imputation , together with their extolling the meane , is a cunning discouragement , but it is the devils sophistry ; for the meane of vertue , is between two kindes , not betweene two degrees : it is a meane grace , that loves a meane degree of grace . yet this is the onely staffe , with which the world beates all that are better then themselves . what will you be singular ? or are you wiser then all ? or what is this but want of discretion ? and to speake truth , that which worldly men call discretion , eates up all true wisedome : their discretion and moderate stayednesse , devoures all true honesty , and goodnesse . but shall lot ▪ leave his righteousnesse for such an imputation of singularity ? or shall he not depart sodom , because the whole city thinkes it better to stay there still ? shall noah leave building the arke , and so himselfe , and his whole houshould perish , because all the world else thinkes him haire-brained ? or must the name of a puritan , dishearten us from the service of god ? no , but as saint paul said in his apollogy , acts 24.14 . after the way which they call heresie , so worship i the god of my fathers : so wee in this case , after the way which prophane men call puritanisme , let my soule desire to serve iesus christ. sect . 54. ob. i grant ( will the more moderate worldling say ) in such cases wherein the word of god is expresse , singularity is not lawfull onely , but laudable : but ( which makes my spleene rise ) they will not conforme to things indifferent answ. a seduced heart deceives thee in so saying , why else doest thou cast the same aspersions , upon such as are conformable . but admit they onely are thornes in thine eyes ▪ doest thou well to hate al that are not of thy own judgement , or that have tenderer consciences then thy selfe ? no , for honest and good men may differ in opinion , not only in things triviall , but in matters of great moment ; provided they agree in the fundamental articles of the catholique faith , and yet may , and ought to continue brotherly love and communion , as members of the same mysticall body : as many examples witnesse , both of eminent christians , and fathers of the church : as also our saviours words , who speaking of the fundamentall poynts , penneth the league thus , he that is not with us , is against us , but o● poynts not fundamentall thus , he tha● is not against us , is with us . wherea● these differ from thee ( if thou beest a true protestant as thou wouldest bee thought to be ) in nothing materiall , for there is a vast difference , between another discipline , and another doctrine : and they little differ , that agree in matter . only their consciences are not so large as thine : and thou thinkest those things indifferent , which they cannot assent unto though they take more paines to satisfie and informe themselves then thou doest . but admit they be things of an indifferent nature , even actions of indifferency , when once they are felt to trench upon the conscience , lay deep obligations upon the soul , even whiles they are most slighted by carelesse hearts : there being no lesse difference in consciences , then stomacks , of which some will digest the hardest meats , and turne over substances not in their nature edible , whiles others surfeite of the lightest food , and complaine even of dainties . and indeed , every gracious heart is in some measure scrupulous , and findes more safety in feare then in presumption : and certainely , in cases of a doubtfull and questionable nature , it is ever good to take the surest side , and which draws neerest to probability . many things are of so questionable a nature , that much may be said on either side : now if i chuse that side , on which i am sure i shal not sin , i deserve to be excused , rather then censured ; if i use them it is possible i may sin , it may be they are not sinfull : yet i am not so sure of it that i shall not sin if i use them , as i am sure i shall not sin , nor break any of gods commandments if i doe not use them . this i may be bold to build upon , he that sayles amongst rocks , it is possible hee may escape splitting , but hee is not so sure to keep his vessell safe , and whole , as he that sayles in a cleare sea , where no rocks are at all . sect . 55. qu. bvt to speak really , and as the truth is , why doe they use all these discouragements ? an. their onely aime is , to make us square our lives according to their rule ; as that gya●t did proportion the bodies of all his guests , to the bed of his harlot ; yea , if they would give their tongues liberty to acquaint us with their hearts and consciences , they must needs confesse , that they use that odious nickname ( devised by satan himselfe ) for no other end , but to slout men out of their faith and holy profession , and to bring the very truth of religion , and power of godlinesse into contempt and scorn . and indeed , whom not heroicall in fortitude ( the case standing as it doth ) would it not discourage and beat back to the world ? but thanks be given to god , his spirit herein so hardneth and steeleth his servants , that their faces are like flint , and themselves like brazen walls , and defenced cities , though otherwise soft in affection , and true professors of meeknesse . yea , undoubtedly , he must be more then man ( that is , more spirit then flesh ) that can contentedly make himself contemptible to follow christ , be pointed at for singularity , endure so many base and vile nicknames , as are every where cast upon the conscionable ( for there is scarce a house , but is haunted with these kinde of spirits , familiars , visible and carnall devills , soule-murtherers ) have his religion ●udged hypocrisie ; his christian prudence , cra●t and policy ; his godly simplicity , sillinesse his zeale , madnesse ▪ his punctuall obedience to gods laws , rebellion to princes ▪ his contempt of the world , ignorance : his godly sorrow , dumpishnes , &c. for these and the like as unseasonable fro●s , nip all gracious offers and beginnings in the bud , and as much as in them lyeth , with herod labour to kill christ in young professors yea , the censures and scoffs of these atheists and worldlings , like the blasts of rams-hornes before the wals of iericho , lay al the strength of a young beginners vertues levell at one utterance : yea , it is the only remora & greatest cause of arrest , if any looke heaven-ward , that makes them recoyle . true , a wise man will not be scoft out of his money , nor a just man be flouted out of his faith ▪ yea , like iohn baptist , hee will hold his profession , though hee loose his head for it . if christ have but once possest the affections , there is no dis-possessing him againe . the league that heaven hath made , hell wants power to breake . if the sweet doctrine of christ be once gotten into the heart , it cannot be got out againe by all the torments which wit and cruelty can devise , as we see in the martyrs . neither would hee ever endure a blow , who cannot concoct a foule word . hee that is discouraged and made returne with an ishmaelitish persecution of the tongue : how would hee endure a spanish inquisition , or those marian times ? hee that is so frighted with a squib , how would he endure the mouth of a cannon ? but to proceed . for a man to bee scoft out of his goodnesse , by those that are lewd , is all one , as if a man that seeth should blind-fold himselfe , or put out his eyes , because some blind wretches revile and scoffe at him for seeing : or as if one that is sound of limbs , should limpe , or maime himselfe , to please the criple , and avoid his taunts . for my part , i had rather live hated of all men for goodnes , then be beloved of al for vice ; and rather please one good man , then content a thousand bad ones ; his single authority being sufficient to countervaile the disdain of a whole parish of sensualists . yet experience shewes , that divers are content to be misled with the multitude , rather then be an obiect of their scorne and derision . yea thousands hold it the best and safest way , in differences of religion , without further question , to take the stronger part ; that so doing as the most doe , they may have the fewest to finde fault with them , and al through base cowardlinesse . which bashful devill never leaves a great many , so long as they live ; whereby with the rich man , luke 16. they never thinke of heaven , till tormented in the flames of hell . whereas satan formerly assaulted the church by violence , now he doth it by deceit : and certainly the devill gets more by such discouragements , and the reproaches that are cast upon religion , then he did formerly by fire and faggot ; for then the blood of the martyrs was found to be the seed of the church , others ( phoenix-like ) springing out of their ashes , wheras now multitudes of souls are scoft out of their religion by wicked men . but i grieve to see how they wrong themselves , in thus wronging others : for in that wicked men do so mock and deride such as are in love with heavenly things , it is hard to say whether they doe most offend in hindering the honor of god thereby , or their neighbours wel-fare , or their own salvation . alas , some men will better abide a stake , then some others can a mocke . zedikiah was willing to hearken to the prophets councell , but that this lay in his way , the chaldeans would mock him , ier. 38.10 . it was death to him to bee mock'd . a generons nature is more wounded with the tongue , than with the hand : yea , above hell there is not a greater punishment , then to become a sannio , a subject of scorne : as sampson , i doubt not , found . alcibiades did professe , that neither the proscription of his goods , nor his banishment , nor the wounds received in his body , were so grievous to him as one scornfull word of his enemy c●esiphon . thou thinkest not tongue-taunts to be persecution , but thou shalt once hear it so pronounced in thy bill of inditement , ishmael did but flout isaack , yet saint paul saith , he persecuted him , gal. 4.29 . god calls the scorning of his servants by no better a name , then persecution . and what ever thou conceivest of it , let this sault be as far from my soule , as my soule from hell . and thus you see , that nothing but goodnesse is the whet●●on of their malice ; which being so , are not we heathenish christians ? what honour of christ is there among us , wher religion makes one contemptible ? is this christian-like ? such men may bee christians in shew , or name , but they are devills indeed ( however they flatter themselves ) resembling the high priests , scribes , & pharisees , who called themselves the church : while they went about to kill the head of the church : who the same night that christ instituted the sacrament , and consulted how to save them , did consult how they might destroy him : yea , let any indifferent stander by , ●udge whether thou beest not bottomlessely ill , who doest malice goodnesse in others , who art displeased with us , because we please god , and murmurest like the scribes and pharisees at the same things , whereat the angels rejoyce : for none but a caine , or a devill in condition , will envy , because his owne workes are evill , and his brothers good . they are desperately wicked , that cannot indure so much as the sight of godlinesse : as he was fearefully idle , that seneca speaks of , whose sides would ake to see another worke : neither couldest thou doe so if the devill were not in thine heart . and so much touching the third difference betweene the seed of the serpent , and the seed of the woman . sect . 56 4 fourthly , as they hate and persecute the godly , because they doe well : so likewise , because they fare well , and are accepted before them . as why was caine wroth with his brother abel , and after slew him , as affirmeth the holy ghost , but because , the lord had respect unto abel , and to his offering : but unto cain and his offering , he had no respect ? gen. 4.4 , 5. why did esau hate iacob , and purpose to kill him , but because of the blessing wherewith his father blessed him ? gen 27.41 . isaacs blessing bred esaus hate . again , wherefore did the philistines and abimelek envy isaac , stop up his wells , and banish him from them , but because the lord so abundantly blessed isaac , as appeares , gen. 26 12. to 18. wherefore did iosephs brethren hate him , not being able to speake peaceably unto him , and after sell him into aegypt , but because his father more favoured him , and they feared he should reigne over them ? gen. 37.4 . if ioseph be his fathers darling , he is his brethrens eye-sore . wherefore did saul persecute david , and pursue after him from place to place to take away his life , but because he was so praised and preferred of the people before himselfe , and , the lord was with david , and prospered him in every thing he tooke in hand , 1 sam. 18.12 , 13 , 28 , 29. davids successe is sauls vexation : yea , he findes not so much pleasure in his kingdome , as vexation in the prosperity of david . and lastly , ( for i passe by the elder brothers envy in the parable against his younger brother , when his father so royally entertained him at his return , luk. 15.28 . which is meant of the iewes envying the gentiles conversion ; and many the like instances . ) why was eliab wroth with his younger brother , 1 sam. 17.28 . but because he should bee more exalted ? and i doubt me , whether davids brethren were more glad , that goliah was slaine , or angry that hee was slaine by their brother : for envy is sicke , if her neighbour be well ; and the good mans honour , is the envious mans torment : as it fared between haman & mordecai as hereafter the glory of christ shall adde to these reprobates confusion , when they are driven to confesse , this is he , whom we once had in derision . sect . 57. but to apply what hath been collected out of the word . see whether these examples sute not with some , and not a few in our times . as , first , why doe a sort of ministers ( none of the best ) i meane such as live ill and viciously , or preach ill and unprofitably , or both live ill , and preach ill , maligne , hate and traduce , yea , promote against such as preach more faithfully and powerfully , and live more holily and unblameably , but because god honours their ministery with the conversion of soules , and their words are with such power , that the people flocke after them , as they were wont after christ ▪ while in the meane time themselves are neglected and dis-esteemed , being as they suppose far greater scholers ( for if a minister preach profitably , they will give it out hee is no scholer , neither can they doe satan a greater pleasure ) and their sermons more elaborate , for they will be as long in the conception and breeding of them , as an elephant is of her young ; which being borne onely amazeth the hearers , and makes them at their wits end with admiration , their owne bosomes will tell them , that i speake truth . againe , why doe these men inveigh and preach against preaching ? as , what needs so much preaching , say they ( and all stupified sensualists ) it was never a good world , since so many lectures were set up : there was more love , and charity , and plaine-dealing among our fore-fathers ( they meane in time of popery ) who were only verst in the lords prayer , creed , and ten commandments ; one sermon well remembred , and put in practise , is better then ten ; yea , quoth a minister in the pulpit , that preacht ( himselfe ) once in six weekes , that hee might silence his parishioners , who complained for want of their daily food , you will finde this sermon more then you will be able to practise this two months ; and no question , spake out of feeling ; for he having lived already above five ages , could never yet put those five words of his text into practise , viz. repent and beleeve the gospel . but the reason of this their murmuring is easie : carnall worldlings cry up practise , to cry downe knowledge , as you may see by their own practise : even as cunning papists will extoll saint iames , onely to disparage saint paul. this point would be further applied , but let conscience doe it ; for it is a sore that will not endure rubbing : onely this , if any man be vexed at his brother , because he fares better , and is better accepted , because he is favoured and respected of god and good men , while himselfe is neglected and disesteemed of both ; much more , if hee belch out his spleene against the religious , because they are praised and preferred before himselfe ; let him know , that this could not be if hee were not full of the venome of the serpent , psal. 112.10 . pro. 14.30 . sect . 58. secondly , this may be applied to people of the looser sort . as , why doe their hearts rise against every holy man they see ? as some stomacks , rise at sweet-meats . why doe all drunkards and vicious livers hate the religious , and so belch out their enmity and spleene against them , in raising and spreading of slanders as they doe ; but although , partly to rescue themselves from contempt , and procure a contrary esteeme , by putting a foule and ugly vizard upon vertue , and decking up vice in a gorgeous and comely attire ; yet chiefly , because they are precious in gods sight , his peculiar , and chosen people out of all the world , the children of god , and members of christ , temples of the holy ghost : yea , chiefly , because they partake of the divine nature , and are one with the father and the sonne ? iohn 17.14 , 21 , 22. 2 cor. 6.18 . this is the eye-sore of our enemies and let envy looke herselfe blinde . and so much of the first cause . sect . 59. quest. what is the second cause , why ungodly men hate and persecute the religious ? answ. their ignorance of god , of christ , and the scriptures . quest. how is that proved ? answ. by testimonies , examples , reason , and our own experience . 1. first , by testimonies : they shall hate and persecute you , yea , they shall excommunicate and kill you for my names sake , saith our saviour to his disciples , because they have not knowne the father , nor me , john 16.2 , 3. and 15.21 . and again they are an offence unto us , because they understand not the things which are of god , but the things which are of men , matth. 16.23 . and are deceived , because they know not the scriptures , neither the power of god , matth. 22.29 . luke 19.42 . 2. secondly , by examples and reason . this the apostle confesseth to have been the cause of his persecuting the church , 1 tim. 1.13 . who so soon as he was inlightned with the saving knowledge of the truth , changed his note , with his name , and preached that faith , which before be persecuted , it s worth the noting , how he was no sooner informed , but he was reformed . now if we looke upon him as saul , wee shall see what we are by generation ; if wee looke upon him as paul , we shall see what we are , or should be , by regeneration . neither is it strange , that the world through ignorance , should hate and persecute the members of christ : for upon the same ground , they even crucified christ himselfe , father forgive them , saith he of his murtherers , for they know not what they doe . and why have the kings of the earth , in all ages banded themselves together against the lord , and against his christ , psal. 22. but because they knew him not . john 15.21 . for if the princes of this world had knowne , they would not have crucified the lord of glory , as the holy ghost speakes , 1 cor. 2.8 . alas poore ignorant soules , they did but imitate oedipus : who killed his father laius king of thebes ; and thought he had killed his enemy . and what do the cavaliers now , in killing the saints ? but as if one with his hatchet , should cut off the bough of a tree ; upon which hee standeth . for they are beholding to the religious , for their very breath . neither is their great plot , any other peece of policy ; then as if the sodomites , should make hast to turne out lot and his family : that fire and brimstone may make hast , to destroy them . for as when noah , and his family were once entred the arke , the flood came and destroyed the first world , gen. 7.11 , 13. so the number of christs church being accomplished fire shal come down to destroy the second world , at which time , the devill and all reprobates shall be laid up in hell . oh the wickednesse , and witlesnesse of our malignants ! methinkes the parliament , may justly twit their unnaturall country : as themistocles once did his athenians , with these words : are yee weary of receiving so many benifits by one assembly . and certaynly if ever it shal be dissolved without their consent , ( which god forbid ) it would faire with the causers of it , ( mens eyes being opened ) as it did with the authors of socrates his death : which i finde thus reported . after that socrates was put to death at athens ; arastophones rehearsed a tragedy of his , concerning palamides : at the hearing whereof , the people were so moved : that they presently fel upon the authors of socrates his death , and drew them forth to punishment . but to return , to what we intend : if we consider it rightly , we shall find , that ignorance is the cause of all sin . sin indeed at the first was the cause of ignorance , but now ignorance is the cause of sin : swearing , and lying , and killing , and stealing , and whoring abound , saith the prophet , because there is no knowledge of god in the land , hos. 4.1.2 . it is a people that doe erre in their hearts . saith god , why ? because they have not knowne my wayes , psal. 95.10 . sect . 60. 3 thirdly , experience proves , that none are so farre transported with a mad and supertitious zeale against the religious , as the rude rabble who can yeeld no other reason , or confession of their faith , if they be asked , then this , that they are no puritans , or that they hate a puritan from their soules ; when as the devill himself , who hates the puritan they mean , most of any , can make as good a confession of his faith as this . for who are the greatest censurers , and the violentest opposers of goodnesse , are not the ignorant fry , who have more rage than reason and the more fottish still , the more insolent . as reprove one of them for swearing , or drunkennesse , or unjust dealing , or for prophaning the lords day , for atheisme , and the like , you are sure to be branded with the odious title of puritane , yea you are factious , and schismaticall , if ye will not be drunke , and every whit as lewd as they are . it is worth a large smile , to observe what a clamour the blundering rabble will make against the people of god , if one in their company but mention the word puritane , or tell them how scrupulous and precise such an one is . o what a number of sharp and deadly arrows will each of them shoot , both at the good and goodnesse , maugre all admonition ! for each being stung with the gad-slie of mis-governed zeale , as paul was before hee knew christ , they presume to affirm with incredible impudence , accompanied with invincible ignorance , that there are not worse men in the world then the religious . wherein it is hard to say , whether ignorance or malice , doe more abound : whether it be more out of the strength of will , or weaknesse of judgement . it is the nature of ignorant and carnall men ( that walke after the flesh in the lusts of uncleannesse , whom saint peter calls bruit beasts , led with sensuality ) to speake evill of the things they understand not 2 pet. 2.12 . especially in judging acts of zeale and piety , their opinion still lights upon the worst sense , like them in the s●cond of the acts , who mocked the apostles when they were filled with the holy ghost , and hearing them speak languages , which they understood not , cried out , these men are drunke with new wine . untill we be borne againe , we are like nicodemus who knew not what it was to be born again , iohn 3.4 . untill we become zealous our selves , wee are like festus , who thought zeal madnesse , acts 26.24 . untill we be humble our selves , we are like michal , who mocked david for his humility , and thought him a foole , for dancing before the arke , 2 sam. 6.16 . yea , to such as shall perish , or are for the present in a perishing condition , all religion seemes foolishnesse , 1 cor 1.18 . and thus you see in grosse , that ignorance is a main cause of hatred and persecution . wee shall more clearly discerne how it comes to be so , if we note the root , ignorance , the stem , suspition , or iealousie , the sap , hatred , the fruit , persecution . severally , and apart ; for ignorance causeth . suspition ; and suspition , hatred ; and hatred , persecution . but i cannot stand upon these . sect . 61. qu. if ignorance be such a generall cause of hatred and persecution , as you have shewre , what is the reason , that so many great scholers and wise men do also hate and persecute the godly ? ans. great scholers they may bee , and wise men also , in the worlds esteeme , but in the maine , and in gods account they are nothing so : for admit they have inlightned heads , sufficient to leave them without excuse , yet because they withhold the truth in unrighteousnesse , and doe not glorifie god with their knowledge , neither are thankfull , but become vain in their imaginations , their foolish hearts are darkned ; and so while they professe themselves to be wise , in changing the truth of god into a lie , they become fools , and expresse it , by thus hating god and his children , romans 1.18.21.22.25.30 . so that ignorance is the cause even in them also . and indeed if they were wise , they would foresee the torments of hell , and prevent them , as bernard speakes . or if they knew god , they would keep his commandments , for hereby , saith saint iohn , is it knowne that wee know god , if we keep his commandements , 1 john 2.3 . but he that saith i know him , and yet keepeth not his commandements , is a lyar , and there is no truth in him , ver. 4. yea these have sworne to keepe the commandements , and to deny the world , and yet are not content with their owne disobedience , unlesse they cast aspersions upon them that obey . againe thirdly , if they knew christ , they could not but love him ; and loving him , they must needs love his members , not persecute them ; for it is the very first part of our conversion , to love them that love god , 1 joh. 3.14 . and 4.7.8 . and joh. 13.35 . but so many as are enemies to the crosse of christ , shew that they never knew god in christ. as for their wisdome and learning ; you must know that men may be ●xquisitely wise , and incomparably learned in the worlds opinion , and yet very fooles in gods account , 1 cor. 3.19 . as sharp-eyed as eagles in the things of the earth , and yet as blinde as beetles in the matters of heaven . and knowledge consisteth not so much in the quantity , as in the quality : not in the greatnesse , but in the goodnesse of it . for as a little precious stone is of more worth then many other stones of greater bulke : so one drop of wisdome guided by the feare of god , is more worth then all humane learning . one sparke of spirituall , experimentiall and saving knowledge , is worth a whole flame of secular wisdome and learning . one scruple of holinesse , one dram of faith , one graine of grace , is more worth then many pounds of naturall parts . but learning and grace doe not alwayes keep company together . yea , o lord , how many are there , that have a depth of knowledge , yet are not soule-wise ! that have a library of divinity in their heads , and not so much as the least catechisme in their consciences ? no rare thing for men to abound in speculation , and be bar●en in devotion : to have full braines , and empty hearts ; cleare judgements , and defiled affections ; fluent tongues ; and lame hands : yea , you shall heare a flood in the tongue , when ye cannot see one drop in the life . for example , i might instance in balaam , whom the holy ghost stiles a foole , 2 peter 2.16 . and iudas mat. 27.3 , 4 , 5. and paul , before his conversion , who ( even while hee was a persecuter like these men ) was eminent among the pharisees for wit and learning , but a very ideot among the apostles . and lastly , the priests , scribes and pharisees , who were matchlesse for their wisdome and learning , as wanting nothing , that either nature or art could inrich them withall : yea , and they were chiefly learned in the scripture , gods oracles , which will make a man wise , or nothing : and yet our saviour ( who could not bee deceived ) calls them foure times in one chapter blinde , and twice fools , mat. 23.16.17.19.24.26 . because they wanted faith and holinesse , which are the sinewes and nerves , yea the soule of saving knowledge , inlivening , feeding and strengthening the same ; for in the dialect of the scripture , a fool is a naturall man , and a wise man , a man sanctified . alas ! god regards not lip-learning , and tongue-wisdome , and braine-knowledge , except it ceize upon the heart also , and lead captive the affections to the government of the gospel , whereby wee are changed and transformed into new men , after the image of christ , 1 cor. 2.12 . eph. 4.20 . to 25. col. 3.10 . except we digest our knowledge into practise , and imploy our wisdome to his glory that gave it , our neighbours good , and the furthering of our owne salvation : for with him wickednes is folly , and the greatest sinner is the greatest foole : and he most wise , that is most religious , and that offends least , prov. 1.7 . iob. 28.28 . prov. 9.10.12 . and 11.3 . deut. 4.6 . hosea 14.9 . iames 3.13.17 . 2 tim. 3.15 . and he that is truly wise , thinks that to be wisdome , and folly , which god thinks so . neither is that worth the name of knowledge which may be heard only , and not seen . good discourse , is but the froth of wisdome ; the pure and solid substance of it , is in well framed actions . what saith the scripture ? keepe the commandements of god , and doe them , for this is your wisdome and understanding before god and men , deut. 4 6. and again , he that is a wise man and indued with knowledge , will shew it by his conversation in good works , iames 3.13 . for , sect . 62. rightly , a man knows no more then he practiseth . it is said of christ , 2 cor. 5 , 21. that he knew no sinne , because he did no sin : in which sense , hee knows no good , that doth no good . and certainly , they who wander in the by-paths of sin and errour , declare themselves ignorant of the right way of salvation , rom. 3.17 . saving knowledge of the truth works a love of the truth knowne ; it is an uniforme consent of knowledge and action , iob 28.28 . he onely is wise , saith solomon , that is wise for himself , prov. 9.12 . he whose conscience pulleth all he hears and reads to his heart , and his heart to god ; who turneth his knowledge to faith , his faith to feeling , and all to walke worthy of his redeemer he ; that subdues his sensuall desires and appetite to the more noble faculties of the soule , reason , and understanding , and makes that understanding of his serve him , by whom it is , and doth understand ; hee that subdues his lust to his will ; submits his will to reason , his reason to faith ; his faith , his reason , his will , himself , to the will of god , this is practicall , experimentall , and saving knowledge , to which the other is but a bare name or title . for , what is the notionall sweetnesse of honey , to the experimentall taste of it ? it is one thing to know what riches are , and where they bee ; and another thing to bee master of them . it is not the knowing , but the possessing of them , that makes rich . what saith one ? no more then the knowledge of goodnesse , maketh one to be named a good man ; no more doth the knowledge of wisdome only , cause any person properly to bee called a wiseman . and certainly , that wisdome and learning is little worth , which nothing profits the owner of it , either to vertue or happinesse . these things if ye know , happy are yee if yee doe them , iohn 13.17 . so that he is the best scholer , that learnes of christ obedience , humility , &c. he the best arithmetician , that can adde grace to grace . he the best learned , that knows how to be saved . yea , all the arts in the world are artlesse arts to this . but alas ! naturall men are so farre from being thus learned , that not one of them doth really , and by his owne experience know the chiefe points of christian religion ; such as are , faith , repentance , regeneration , the love of god , the presence of the spirit , the remission of sinnes , the effusion of grace , the possession of heavenly comforts ; he knows not what the peace of conscience , and joy in the holy ghost is , nor what the communion of saints means ; he knows not what it is to have a certaine and experimentall feeling , with a continuall proofe of gods favour , in the whole passage of a mans life , and practise , &c. prov. 24.7 . when every of these are easie and familiar to the meanest and simplest beleever . sect . 63. object . but the word of god in divers places calls worldly men wise men ; yea ascribes the greatest wisdome and knowledge to the wicked . answ. it s true , but in what sense ? doe ye not perceive , that god either speaks it in a holy derision ? as , gen. 3.22 . is to be understood : or else hee speakes it in the person of the wicked , calling it wisdome , because worldly men deem it so : as in another place , he calls preaching , the foolishnes of preaching , because the wicked esteem preaching but foolishnesse : and as christ calls the pharisees just , because they justified themselves , luke 15.7 . or thirdly , he meanes the wisdome of the flesh , or of the world ; and that is as much , as if he had said in other words , foolishnesse : for the wisdome of the world is foolishnesse with god , and no lesse then twelve times infatuated by the wisdome of god in one chapter , 1 cor. 2. but to make it more plain , that no naturall man is a wise man , we must know that there is a speculative knowledge in the brain common to hypocrites with gods children , heb. 6.4 . and there is a spirituall and heavenly wisdom , a practicall , experimentall and saving knowledge in the heart , which keepes a man from every evill way , prov. 2.12 . peculiar to the godly alone , ephes. 4.8 . and 5.8 . the naturall man , saith paul , perceiveth not the things of the spirit of god , for they are foolishnesse unto him : but the spirituall , who have the mind of christ , understand all things , even the deepe things of god , 1 cor. 2.14 , 15 , 16. and again , we speake the wisdome of god in a mystery ; even the hid wisdome , which none of the princes of this world have knowne , 1 cor. 2.7 , 8. see 1 thess. 5.4 , 5. whence it is , that naturall men are said to be in darknesse , ephes. 5.8 . matth. 4.16 . whereas the regenerate are called , children of the light , and of the day , 1 th●ss . 5.4 , 5. luke 1.79 . which comparison is very emphaticall . for as the soule , is the lamp of the body ; and 〈◊〉 reason , of the soule ; and religion , of reason ; and faith of religion : so christ is the light and life of faith . whence it followes , that as meere sense is uncapable of the rules of reason : so reason is no lesse uncapable of the things which are supernaturall . and as to speake , is only proper to men : so to know the secrets of the kingdome of heaven is onely proper to beleevers . sense is a meere beasts ; reason , a meere mans ; divine knowledge is onely the christians . now if it be askt , why a naturall man perceiveth not the things of the spirit of god ? saint paul , in the place before quoted , answers ; he cannot know them , because they are spiritually discerned , 1 cor. 2.14 . for if they be spiritually discerned , how should they discern them , that have not the spirit ? for as no man can see the sun , but by the light of the sun : so no man can know the secrets of god , but by the revelation of god , 1 cor. 12.8 . mat. 16.17 . to know the mysteries of the kingdome of heaven , wee must have hearts ▪ eyes and eares sanctified from above , deut. 29.2 , 3 , 4. psal. 111.10 . luk. 24.45 . iohn 15.15 . rom , 8.14 , 15. neither is spiritual and ●●avenly wisdome the fruit of time and study , as the naturall is . it is not eloquence , nor logicall demonstrations , that can make us capable of it . we cannot attaine to supernaturall and celestiall knowledge , by any naturall and terrestriall meanes . no learning , nor experience will serve to know that great mystery of godlinesse , and hid wisdome , spoken of , 1 cor. 2.6 , 7 , 8 , 10 , &c. to know the riches of the glory of gods inheritance in the saints , to know the love of christ , which passeth knowledge , &c. ephes. 1.17 , 18. and 3.19 . because this wisdome descendeth from above , iames 3.17 . sect . 64. 2 secondly , as none can attaine to this precious grace of saving knowledge , except it be given them from above : so , it is a jewell of such worth , that god gives it to none but his children the godly , and such as hee knows wil improve their knowledge to his glory . the servant ( saith christ , meaning the ungodly man ) knoweth not his masters will , but i have called you friends ( speaking to his apostles , and in them , to all that are converted ) for all things that i have heard of my father , have i made knowne unto you , john 15.15 . surely , saith solomon , to a man that is good in his sight , god giveth wisdome and knowledge , eccles. 2.26 . intimating , that he doth not so to the evill man. the wise , that is , the godly , saith daniel , shall understand , but none of the wicked shall have understanding , dan. 12.10 . a scorner seeketh wisdome , and findeth it not ; but knowledge is easie to him that wil understand . pro. 14.6 . that is , to him that will be bettered by his understanding . wicked men understand not judgement , but they that seeke the lord , understand all things , prov. 28.5 . and 3.32 . they which observe the commandments , have a good understanding , saith david , psal. 111.10 . the rest have an ill understanding , and a vain ; an understanding , like that of the scribes and pharisees , which was enough to condemn them , but not to save them . such as are delivered up to councells , and brought before rulers , and kings in defence of the gospell : are straitly charged by our saviour , neither to premeditate , or take thought before hand how , or what to answer : because the holy ghost shall teach them in that very houre ; what they ought to say , or rather , the holy ghost shall speake in them , mark. 13.9.11 . luk. 12.11 , 12. and which of the martyrs did not finde the same verified ? alice drivers , being a poore mans daughter ; and brought up at the plow : in defence of gods truth , and in the cause of christ at her examination ; put all the doctors to silence ; so that they had not a word to say , but one looked upon another . indeed bonner thought , hee had non-plust a plaine fellow with his sophistry about the reall presence : but he answered him to the purpose , my lord ( quoth he ) i cannot so well dispute for the truth , as you can against it : but i can burne for the truth , which you will never doe . and did it , a good argument to prove , that he knew truth from falshood , better than the bishop . thus as no man can see god , and live : so no man can see christ , who is god , sitting at the right hand of his father in heaven , so long as hee lives a meer naturall man , 1 cor. 2.14 . god will not powre new wine , but into new vessells , matth. 9.17 . christ is said to have expounded all things to his disciples apart , to shew , that if we will have christ to teach us , wee must goe apart from the world . if any will doe gods will , saith our saviour , he shall know the doctrine , whether it be of god , or no , iohn 7.17 . so that no man can learne this doctrine , but he that doth it : as no man could learn the virgins song , but they that sang it , revel . 14.3 . yea , if the feare of the lord , as solomon speakes , is the beginning of wisdome , how should they have wisdome , that have not the feare of the lord ? all unrepentant sinners are enemies to god , servants to satan : now we men , doe not tell our secrets to enemies ; neither will an artificer teach another mans servant his trade : but the righteous are christs friends , and brethren , and sisters , and father , and mother , between whom there is a kinde of familiarity , so that he makes them of his counsell , his secrets , saith solomon , are with the righteous , pro. 3.32 . and again , psal. ●● . 14 . the secrets of the lord are revealed to them that fear him , and his covenant is to give them understanding . see this in abrahams example , shall i hide from abraham that thing which i do ? saith god , gen. 18.17 . as if this were an offence in god , if he should tell the righteous no more then he tells the wicked . be●ides , what should he doe with a talent , that will not improve it ? and let a wicked man know never so much he is resolved to be never the better man. and they that are unwilling to obey , god thinkes unworthy to know : which is but equity . indeed , if they will put off , concerning their former conversation , the old man , with his corruptions , and deceiveable lusts , and be changed , by the renewing of their mindes and by putting on the new man , which after god is treated in righteousnesse and true holinesse , ephe. 4.20 . to 25. col. 3.10 . 2 cor. 5.17 . 1 joh. 4.7 . then they shall see what the good and acceptable , and perfect will of god is , as saint paul , and our saviour christ shews , rom. 12.2 . matth. 5.8 . for god in the person of wisdome hath made a generall promise to all that will serve him , prov. 1. if thou wilt turne , saith god , at my correction , i will powre out my heart unto thee , and make thee understand my words , verse 23. but else , they shall blindly goe on in persecuting christ and his members , perhaps to the killing of his prophets , and thinke also that they doe god good service , iohn 16.2.3 . for as they like not to retaine god in their knowledge , saith the apostle , so god shall give them over to vile affections , and to a reprobate minde , rom. 1.28 . and because they will not receive the truth in love , that they might be saved , therefore god shall send them strong delusions , that they might beleeve lyes : that all they might bee damned , which beleeve not the truth , but had pleasure in unrighteousnesse , 2 thes. 2.10.11.12 . and is it not iust with god , to say , they would none of christ , let them welcome sathan and antichrist ? sect . 65. quest. what instruction from the premisses ? ans. as it ought to stop all wicked mens mouthes : so it may both serve for direction and comfort to the godly , and to informe all . first , if it be so , that all naturall men are uncapable of divine and supernaturall knowledge , that they are blinde touching spirituall things : let not any carnall wretch hereafter dare to speake evill of the things , actions and persons , which are out of the reach of his capasity , but silently suspend his judgement , untill he is better informed . for as it pertaineth not to the rusticke to judge of letters , so it belongeth not to naturall men to judge of spirituall things . and in matters of sensure , nothing but a certaine knowledge should make us give a certain judgement ; & in the mean time , confesse , that ioseph may know his brethren although they know not him . he which is spirituall , discerneth all things ; yet he himselfe is iudged of no man , 1 cor. 2.14 . that is , of no naturall man. 2. let those that have used to speake evill of the way of truth , learne to kicke no more against the pricks , lest they bring the same curse upon themselves , that those did , which brought up an evill report of the holy land , viz. that , as they never entred into the terrestriall canaan : so these never enter into the celestiall . yea , put case they shall think to doe god good service in it : for there is a way . saith solomon , that seemeth right to a man , but the issues thereof are the wayes of death pro. 14.22 . as many shall thinke , they doe god good service , in putting his children so death , ioh. 16.2 . even that monke thought no lesse , who poysoned henry the seventh emperor of germany with the sacramentall bread . and so did the powder traytors , intending to blow up the whole state. maximinian thought , the blood of christians would be an acceptable sacrifice to his gods. so francis the second of france ; and phillip the second of spaine : thought of the lutherans blood in their dominions . in the sixth councell of toledo it was inacted ; that the king of spaine , should suffer none to live in his dominions that professed not the roman catholique religion : whereupon king philip having hardly escaped shipwrack , as he returned from the low countries said : he was delivered by the singular providence of god , to root out lutheranisme ; which he presently began to doe ; prosessing that he had rather have no subjects then such . in which opinion many depart : but as men go to a lottery , with heads full of hopes : but returne with hearts full of blankes ; so will it one day fare with these men . 3 if all who deride and persecute the godly , are ignorant persons , as hath been proved : then let not gods children be discouraged , maugre all slander and opposition ; nor thinke the worse of themselves , if such reproach them never so . the corinthians exceedingly slighted paul , he was this and he was that ; but what saith pa●l ? with me it is a very small thing , that i sh●uld be judged of you , 1 cor. 43.3 , 4 ▪ alasse ! the best of them ●aw no more than saint pauls outside ; the grace of his heart , the raptures of his soule , the ravishing delights of the inward man , and the like spirituall priviledges , more glorious than the states of kingdomes , were to these sensualists as a covered messe . and indeed , naturall men are as ●it to judge of spirituall matters , as ●●●nd men are fit to judge of colours . we know litle child●ē will often laugh at wise men when they are about serious & necessary affairs & busines , which notwithstanding is not an argument of the unworthines of the things they laugh at , but of the folly of them which laugh . wil the merchāt be discouraged , because his wine pleaseth not a sick mans palat ; when those that are in health commend it , and himselfe knowes it to be good ? much lesse cause have we to be discouraged , having more certainety to rely upon . our enemies have sense , reason , and experience to confirme their judgements ; but we have them , with an advantage of three infalliable witnesses , gods word , and spirit , and faith. wherefore henceforward let us take our saviours councell , and seeke to justifie our judgements to the children of wisdome , of whom she is justified ; and not to fooles , by whom shee is daily crucified . neither let any thinke the better of such whom they extoll , for the blinde eate many a flye . 4 this shews that they suspect much , because they know little , as children in the darke suppose they see , what they see not . they complaine , like the owle , of the glory of the sun , when the fault is in their own eyes , they are blind , yet the misery is , they see not that they are blinde ; and therefore believing that they see , they accuse others of schisme , when indeed themselves are only guilty of prejudice ; as a blinde man running against one that seeth , calls him blinde that did not shunne him . they are like harpast , a blinde woman in seneca's family , who would not be perswaded that shee was blinde ; but found fault with the house wherein she was , as being over darke . 5. if none are truly wise , but such as have past the second birth , it gives us to understand that the regenerate ( for the most part ) sleep nigh halfe their time in ignorance , that the wicked are never awake . and if this wisedome commeth downe from the father of lights , and that we cannot have it , except god vouchsafe to give it us ; it may teach us to be humble , ioh. 42.6 . and not like the ape , that is proud of his masters jacket . heavenly notions grow not in us , we spin them not out of our owne breasts : and thankfull ; for it they be given , let us not forget the giver . 6. if all naturall men are like blinde sampson without his guide , not able without the holy ●hosts direction to finde out the pillars of the house , the principles of faith , let us not wonder that they swerve so much from the godly , in their judgements and practice . is it any strange thing , to see a blinde man stumble and fall ? yea , let us condole all their disasters , and drop some teares , in pity and compassion for their great and grievous misery . 7. and lastly , if with god one sparke of spirituall experimentall and saving knowledge be of more worth than all secular wisdome , and learning ; then strive we for that knowledge which will make the knower blessed . let us so be learned ; that we may bee saved . let us not in our hearing , and reading , and communication , doe as little children , that looke only upon the babyes in a booke , without regard to the matter therein contained : but like men in years , have more respect to the pith and solidity of the matter , than to the phrase ; and to the profit of our soules than the pleasing of our senses . and so much of the second cause . sect . 66. quest. what is the third cause , why ungodly men hate and persecute the religious ? answ. their infidelity and unbeliefe . quest. how doth that appeare ? answ. i will demonstrate it beyond deniall . why doe the heathen rage , saith david , and the people murmure , the kings of the earth band themselves , and the rulers take counsell together , against the lord , and against his anointed , saying , let us breake their bands , &c. psalm . 2.1 . to 4. but this they thinke alwayes , there is no god , god is not in all their thoughts , psal. 10.4 . and againe , they breake in peeces thy people , o lord , and afflict thine ●eritage , &c. the reason followes , they say the lord shall not see , neither shall the god of jacob regard it , psalm . 94.5 , 6 , 7. and what saith our saviour to the iewes , ye seeke to kill me , because my word hath no place in you , john 8.37 . that is , they beleeved not what he● spake , nor the scriptures which testified of him . if yee will see it in examples , look 2 king. 18.35 . dan. 3.15 . exod. 5.2 . or if in the new testament , see acts 17. where the holy ghost makes a decision between such as did , and such as did not beleeve ; paul , when in the synagogue he disputed with them , by the scriptures , opening and alleadging that christ must have suffered , risen againe , &c. for saith the text , so many of the jewes as beleeved , and of the grecians and chiefe women as feared god , joyned themselves in company with paul and silas . but those that beleeved not , mooved with envy , tooke unto them certaine vagabonds , and wicked fellowes , with the multitude , and made a tumult in the city , and assaulted the house of jason , drawing out him , and as many of the brethren as they could finde , and brought them before the people , and the heads of the city , crying ; these are they which have subverted the state of the world , and they all doe against the decrees of caesar , &c. and lastly , looke but 1 tim. 1. you shall heare saint paul most ingenuously confessing , i was a blasphemer , a persecuter , and an opposer of christ , and his members ; but i did it ignorantly , through unbelie●e , v. 13. now they which thinke , all whatsoever is written in scripture , of god , of christ , and of his kingdome of grace here , and glory hereafter , to be but a fable : as that impious pope did , who was not ashamed blasphemously to boast what he had gained by fabula de christo : and all machivillian atheists , who thinke religion to be but a politicke device , to keep men in awe , do ; whose number is greater than is supposed . these , i say , must needs think them madde and foolish , who lose thereby either profit , or pleasure , and use them accordingly . sect . 67. true , this might seeme an absurd position , if i should presume upon an appeale to their owne blinded consciences ; for they thinke , they believe in god , and the scriptures , as wel as the precisest : and so did those iews , iohn 5. which persecuted iesus , and sought to slay him , thinke they beleeved moses writings : but it is plain , they did not , by christ's answer to them , who knew their hearts better than themselves : his words are , had ye beleeved moses , yee would have beleeved me , for he wrote of me : but if yee beleeve not his writings , how should ye beleeve my words ? ver . 46 , 47 , and againe , ye have not my fathers word abiding in you , for whom he hath sent , him yee beleeve not , ver. 38 , 39. so bring these , that persecute any of gods children for well doing , to the tryal , and their owne consciences shall testifie before god , that they neither beleeve the old testament nor the new. for did they beleeve that the godly are unto god as the signet upon his right hand , jer. 22.24 . zach. 2.24 . yea , as the apple of his owne eye . zach. 2.8 . and that whatsoever wrongs and contumelies are done to his children , he accounts as done to himselfe , psalm . 44.22 . and 69.7 , and 74.4 , 10 , 18 , 22 , 23 , and 83.2 , 5 , 6 , and 89 , 50 , 51 , and 139 , 20. prov. 19.3 . rom. 1.30 and 9.20 , matth. 10.22 . and 25.45 . luk. 21.17 . 1 sam. 17.45 . esay 37.4.22 , 23.28 . and 45.9 . and 54 , 17. act. 5.39 . and 9.4 , 5. iob 9.4 . 1 thess , 4.8 . iohn 15.18 , 20 , 21 , 23 , 24 , 25. num. 16.11 . 1 sam. 8.7 . they durst not hate , revile , slander , deride , nicke-name and persecute them , as they doe . more particularly , did they really and indeed beleive god , when he saith in his word , that whosoever shal offend one of those little ones , that beleeve in him , it were better for him rather that a milston were hung about his neck , & that he wer cast into the sea , marke 9 42. that he will destroy them for ever , and roote them out of the land of the living , whose tongues imagine mischeife , and are like a sharpe razer , that cutteth deceitfully , loving to speake evill , more than good , psalm . 52.2 . to 5. that hee will confound such as persecute his children , and destroy them with a double destruction , jer. 17.18 ▪ yea , that he will render unto their enemies seaven fold into their bosome , their reproach , wherewith they have reproached the lord , psalm . 79.12 . in fine , that he will rayne upon them snares of five and brimston , with storms and tempests , psal. 11.6 . and after all , cast them into a furnace of fire , where shall be wailing and guashing of teeth , for evermore : when the just , whom they now dispise , shall shine as the sun in the kingdome of their father : they durst not doe as they doe to the godly . yea , if they did beleeve but that one place , 2 kings 2.24 . where god caused two and forty little children to be devoured of wild beares , onely for nick-naming elisha , they durst not nick-name the religious as they doe . indeed god doth not alwaies , nor often so eminently punish persecutors in this life as here it fared with these children : or as it did with lucian , who for barking against religion like a dog ; was by the just judgement of god devoured of dogges , or as it did with nighti●gall , parson of crondall in kent : who was strook dead in the pulpit , while he was belching out his spleen against religion and goodnesse . or as it did with stephen gardiner : who would not sit downe to dinner , till the newes came of the good bishops burnt at oxford . but then came out rejoycing , and saying to the duke of norfolk ; now let us goe to dinner : but it was the last that ever he are , for it . or as it fared with arundal arch-bishop of canterburys : and stephen gardiner bishop of winchester in their times : who putting to silence , both the word of god and those that purely preached it : were themselves put to silence , and so smitten in their tongues that they could not swallow their meat , nor speak for a good space before they died . true some flagitious persons god punisheth here : least his providence ; but not all , least his patience , and promise of a generall judgement should bee called in question . but , alasse ! they are so farre from beleeving wha● god threatens in his word , against these sinnes ; that they blesse themselves in their hearts , saying , we shall have peace , we shall speed as well as the best , although we walke according to the stubburnnesse of our own wills ; so adding drunkennesse to thirst , deut. 29.19 . yea , they preferre their condition before other mens , who are so abstemious , and make conscience of their wayes ; even thinking , that their god deceiveth them with needlesse feares and scruples , as once rabshekab would have perswaded the iewes , touching their trust and considenec , 2 kings 18.22 , 25 , 30 , 32 33 35. yea , how ●'st possible , that any wicked man should beleive what is written of god in the scripture , especially touching his justice , and severity in punishing sin , with eternall destruction of body and soule ? for did they really and indeed beleive god , when he saith , that his curse shall never depart from the house of the swearer , zac. 5. they durst not sweare , yea and forsweare as they doe ; much lesse durst they take a pride inoathing of it , resembling ballio the baud in plautus , who was not ashamed , but even proud of carting . yea , which is worse , reprove a swearer , and hee will sweare the more to spite you : which were not possible ; if beleeving god , they did not , what in them lies , give themselves over to the devill . againe , did they beleeve , that neither fornicacors , nor idolaters , nor adulterers , nor theeves , nor murtherers , nor drunkards , nor swearers , nor raylours , nor lyers , nor covetous persons , nor extortioners , nor unbelevers , nor no unrighteous men shall inherit the kingdom of heaven ; but shall have their part in that lake which burneth with fire and brimstone , which is the second death , 1 cor. 6 9 , 10. revel . 21.8 they durst not continue in the practice of these sinnes , without feare , or remorse , or care of amendment . did they beleeve that except their righteousnesse doe exceed the righteousnesse of the scribes and pharisees , they shall in no case enter into the kingdome of heaven , matth. 5.20 . and that without holinesse no man shall see the lord , heb. 12.14 . with many the like , it were impossible they should live as they doe . yea , if they did in good earnest beleeve , that there is either god , or devill , heaven , or hell , or that they have immortal soules , which shall everlastingly live in blisse , or wo , and receive according to that they have done in their bodies , whether it be good or evill , 2 cor. 5.10 . they could not but live thereafter , and make it their principall care , how to be saved . but , alasse ! they beleeve what they see , and feel , and know ; they beleeve the lawes of the land , that there are places and kindes of punishment here below , and that they have bodies to suffer temporall smart , if they transgresse ; and this makes them abstaine from murther , felony , and the like : but they beleeve not things invisible , and to come ; for if they did , they would as well , yea , much more , feare him that hath power to cast both body and soul into hell , as they doe the temporall magistrate , that hath onely power to kill the body : they would think it a very hard bargaine , to win the whole world , and lose their owne soules , luk. 9.25 . but , alasse ! if visible powers were not more feared than the invi●ble god , and the halter more than hell ( naturall men being like beasts , that are more sensible of the flash of powder , than of the bullet ) the world would be over-runne with outrage : whereas now , even the worst of the serpents seed , by reason of authority , are kept in a meane between devils & christians ; so living like beasts because they think they shall die like beasts , without any answer for ought they have either acted , or left undone . sect . 68. true , they doe not alwayes , nor at any time altogether , think there is no god , or judgement to come . not alwayes , for though at present they thinke their villany is uns●ene , because it is unpunished , according to that in the psalmes , the wicked thinketh there is no go● , and the reason followes , his wayes alway prosper , psalm . 10 4 , 5 yet none as plato speakes , are so confirmed in atheisme , but some great danger will make them fly to the aide of a divine power . extremity of distresse will send the prophanest to god : as the drowning man stretcheth out his hand to that bough , which he contemned whiles he stood safe on shore : even sardanapalus who for all his bould denying of god , at every hearing of thunder was wont to hide his head in a hole . yea , in their greatest jollity , even the most secure heart in the world hath some flashes of feare , that seaze on them like an arrest of treason ; for conscience cannot but sometimes looke out of it selfe , and see what it would not . at least , on their death beds they would give all the world to bee sure what the scripture speakes of hell were not true ; though all their life they supposed it but a fable . how oft doe those ruffians , that deny god at the tap-house , preach him at the gallowes : and confesse that in sobriety of spirit , which they oppugned in wantonnesse . and not seldome are the most lethargized consciences so awakened ere they goe to hell , that , spira-like , they depart desolate and desperate in , and into hellish horrors . prosperity doth so tympanize mens soules , and entranse them from themselves , that they forget they had a maker . who is god ? saith pharoah . there is no god , saith nebuchadnezar . what god can deliver out of my hand ? saith rabshakeh . i am god , saies alexander . but nebuchadnezer found there was a god. pharaoh found what that god was . rabshakeh found , to his cost , that there was an almighty god , able to deliver in the valleys ▪ as well as on the hills . alexander found hee was not as hee supposed , and confest that hee knew himselfe mortall by two things , viz. sleepe ▪ and lust. and so it shall fare with these in the end . they that would stultizare in culpa , shall be forced sapere in poena . vengeance shall make them wise , whom sinne hath made , and left foolish . at least , in hell they shall know there is a righteous judge , that will reward every man according to his deeds ▪ & confesse , that what they once vainly imagined , was but imagined . there may bee atheists on earth , there are none in hell . a pope of rome being on his death bed , said , now comes three things to tryall , which all my life i have made doubt of : whether there be a god , a devill , and whether the soule be immortall : it was not long ere hee was fully resolved with a vengeance . and so shall you , o yee fools , when that houre comes , though yee flatter your selves for the present , like that desperate pirate , who when ( ransacking and rifling a bottom ) he was told by the master , that though no law co●ld touch him for the present , he should answer it at the day of judgement ; replyed , nay , if i may stay so long ere i come to it , i will take thee , and thy vessell too . nothing more certain than death . amongst lawes , some are antiquated , as that of divorce : some changed , as that of circumcision : some dispensed withall , as that of the sabbath ( in cases of necessity , matth. 12.1 . to 14. ) but this statutum est , that all shall dye , and come to judgement , it is neither antiquated nor changed , nor dispensed withall . and as nothing is more certain than death : so nothing more uncertaine than the houre thereof : thy pulse may leave beating , before thou canst fetch thy breath . wherefore thinke not , as lot's sons in law , that we speake in jest : least you feel the fire & wrath of god in earnest . sect . 69. 2 secondly , nor at any time doe they altogether thinke there is no god , &c. for as the best faith is but like the twilight , mixed with some degree of darknesse and infidelity : so the most grounded atheisme , is mixed with some degree , either of beleife or doubting . what saith david , the foole hath said in his heart there is no god : in his heart he hath said it , but in his heart hee never beleeved it : no foole ever thought it peremptorily ; he would fain have it so : he cannot beleive it so : it is an opiniō which he suggests to his heart , not which his heart suggests to him : and this makes him fearful to dye , & to dye fearfully . tully speaking of metrodorus , an atheist in his time , saith , nec quemquam vidi , qui magis ea timeret , quae timenda esse negaret . they that make a flout of hell , affirmant mihi & tibi , non sibi ; noctu , non interdiu ; their mouthes tell us so , their hearts doe not tell their mouths so . no hell i dare say , if there were a generall collection made throughout the whole world , that there might bee no judgement day , these men would be none of the backwardest . yea , if they had as many provinces , as ahasuerus had , they would give an hundred and six and twenty of them to bee sure of it . the consciences even of wicked men can never bee so charmed , or over-ruled , either by arguments , or the temptations of sathan , that they can let goe the sense of a god-head . we are all borne idolaters , and chuse rather to adore the sunne , the moone , yea the meanest of all creatures , rather than not acknowledge a deity . you may sooner get a conscience to beleeve all the fables in the popish legend , or turkish alcaro● , than that this universall frame is without a minde . — prima est haec ultio , quod , se iudice , nemo nocens absolvitur — so that to say truely , they doe not , and yet they do beleive there is a god , and a hell : for when they admit conscience into their councell , they doe beleeve : but because they would rather not beleeve it , they stifle conscience , stop their owne eares , and flatter their hearts with the contrary opinion : like as it fared with the philistims of ashdod , 1 sam. 6. who when they had stood out that sore judgement seven months , and brought upon their god dagon , and the whole countrey , a very great destruction , and perceived , that all which were guilty of keeping and prophaning the arke , suffered in the judgement , and onely they ; at last could bring forth this conclusion , peradventure it is god's hand that smote us ; yet , it may bee , it is but a chance that hath hapened unto us , ver. 9. wherein it is evident , they did half beleeve , and no more ; their consciences told their hearts there was a powerfull god , to revenge the prophaning of his arke ; but their hearts were very loth to give assent thereunto : and so fares it with these , when they wrong and persecute his children , or they may be likened to those untoward israelites , exod. 16. who did in part beleeve god , when hee told them , if they reserved of the manna untill morning , it should stinke ; and that if they went to gather it on the sabbath , they should finde none , who would have thought it foule scorne , if one should have told them , they beleeved no such thing : for all they had seene so many miracles , yet t is apparent , they did but halfe beleeve him : for what else made them try whether hee spake true or no , after they were flatly forbidden ? ver . 20. or , lastly , they are like the unbeleeving iewes , who considering the oracles that christ spake , and the miracles which he wrought , were forced to testifie both these of him ( for all they hated him ) never man spake as this man doth ; and we never saw it on this fashion : yet this have yee seen , and beleeve not , saith our saviour iohn 6. 36. they saw , they heard , they wondered , they were convinced , yet they beleeved not : therfore their own eyes in seeing ; their own eares , in hearing ; their own hearts , in wondring ; their own convicted reasons shall but witnesse against their unbeleefe , ioh. 16.9 . and indeed , if they did not in some part beleeve a judgement to come , they should be worse than the very devills themselves : there is no hell , quis daemonum hoc asseret ? what devill will so affirme ? they know it , and feele it , why ( say the legion to christ ) art thou come to torment us before the time , matth. 8.29 . and shall not men tremble to deny , what the devils confesse ? sayes chrysostome . wherefore beleeve it peremptorily , ● ye fooles & mad men ; yea believe it , & avoid it , & by beleeving to purpose , ye shall avoyd it : otherwise , if ye will give more credit to your deceitful hearts , than to what the word speaks as eve beleeved the word of the serpent , adam the word of eve , both before the word of god , god will leave you to be confuted by fire & brimston ; if you wil not beleive what is written , you shall feele what is written . sect . 70. ob. but here it will be objected , that the wickedest man that lives , presumes upon gods mercy in christ , and thinkes he shall be saved , as well as the ●heife upon the crosse ; yea , hee will prove by scripture , that at what time soever h● repents , his sinnes shall be pardoned , ezech. 18.21 , 22. yea , there is scarce a man on earth , but hee thinkes to goe to heaven . answ. true , the flesh prophesies prosperity to sin ; yea life , and salvation , as the pope promised the powder traytors ; ●nd to this the devill sets his s●ale : whe●●upon while prosperity lasteth , they can turne the grace of god into want●n●esse , and even apply christ's passion , as a warrant for their licenciousnesse ; and take his death , as a licence to sin ; his crosse , as a letters pattent to doe mischeife . yea , the devill and sinne so infatuates and besots them , that they thinke to have part in that merit , which in every pa●t they have so abused ; to be purged by that blood which now they take al occasions to disgrace ; to be saved by the same wounds , which they swear by , and so often swear away ; to have christ an advocate for them in the next life , when they are advocates against christ in this ; and that heaven will meet them at their last hour , when all their life long they have galloped in the beaten road toward hell. the devil makes large promises , and perswades his , they shall have what they desire ; yet ever disappoints them of their hopes , as he did our first parents : diabolus mentitur , ut fallet ; vitam pollicetur , ut perimat , saith saint cyprian . but all one , their carnall hearts shall be flint unto god , wax to the devil , who blowes this presumption into them ; whereby they believe the promises , let go the threatnings : you shall die , saith god , is heard , but you shall not die , saith the devil , is believed , as it fared with eve , when she eat the forbidden fruit . yea , they believe the promises , that they shall have them ; but they believe not the precepts , to do them ; nor the threatnings , that they shall suffer them , for their not believing and disobedience ; which shewes , that they truly believe neither . yea , this makes it plain , that either they believe there is no god at all , or else that god is not just , and true , nor speakes as he meanes in his word ; which is worse : or if they do believe that he is a just and true god , they believe also that they shall be punished ( as he threatens ) for their provoking of him ; and they provoke him , that they may be punished ; which is worst of all . so that take them in the best sense , they are but like david's fool , which saith in his heart there is no god , and lives thereafter : which is never a whit strange , for it is usuall with them to thinke there is no god , for whom it would make that there were none : what we would have to be , we are apt to believe . i confesse , it is hard for men to believe their own unbelief in this case : they that be most dangerously sicke , are least sensible of their own sicknesse ; much more hard to make them confesse it ; for he whose heart speakes atheisme , will confesse with his tongue , that he believes there is a god , and that he is just , and true , and that every tittle of his word is equally ●rue : which being granted , this must necessarily follow , that god will as well punish the disobedient , as reward the obedient ; which in another fit they are apt enough , yea too forward to believe . for it is satan's method , first to make men so senselesse , as not to feel their sinnes at all ; and then so desperate , that they feel them too much : in the first fit men live as if there were no hell : in the last they die as if there were no heaven ; for wicked men are altogether in extremes ; at first they make question whether this or that be a sin , at last they apprehend it such a sin , that they make question whether it can be forgiven : either god is so mercifull , that they may live how they list ; or so just , that he will not pardon them upon their repentance . sect . 71. but to prevent after claps , let this point be argued in the court of thy conscience : say , whether thou art guilty , or not guilty . he that believes the promises of god , to be true , believes also the commands and threatnings , and thereupon feares god , and makes conscience of sin ; otherwise , if thou beest as it were a dead man , continuing under the burthen of notorious crimes , without sorrow , or fear , or remorse , or care of amendment , ephes. 2 1. if thou art of a reprobate judgement touching actions , and persons , esteeming good evil , and evil good , if the devil hath so bewitched thee , that thou preferrest hell to heaven , and blamest those that do otherwise : if , ishmael-like , thou mockest ; or , cham-like , thou scoffest at the religious , or usest bitter jests against them , psal. 1.1 . ephes. 5.4 . if thou raisest slanders of them , or furtherest them being raised , psal. 4.2 & 31.18 & 35.20 . as the red dragon , rev. 12. cast a floud of water out of his mouth , after the woman , when he could not reach her with his clawes , verse 15. or any way opposest them ; for the opposition of goodnesse , gives thee the title of wickednesse , which alone is the enemy thereof , and shewes that thou art a souldier of the great dragon , who goes out to make war with that blessed seed , which keep the commandments of god , rev. 12.17 . these or any one of these , shew that thou hast neither part nor fellowship in the christian beliefe ▪ that thou art an infidell , yea an atheist , which is a higher degree of infidelity , and that thou doest no way differ from an heathen , but onely in the saying of a pater noster , a creed , and , it may be , the ten commandments : neither hast thou any more of a conscience , than fear , which fear also arises more from the power of the magistrate , than from the omnipotency of a god. but to make thy selfe confesse this , examine thy beliefe by thy life ; for infidelity is the bitter root of all wickednesse , and a lively faith the true mother of all goodnesse . indeed if pride , sw●aring , prophaning of the lords day , drunkennesse , adultery , contempt of religion and all goodnesse were fruits of faith , then the world were full of believers ; but faith purifieth the heart , acts 15.9 . and worketh by love , gal 5.6 . consumes our natural unnatural corruptions , and sanctifieth the whole man th●oughout , 1 thes. 5.23 . acts 26.18 so that our faith to god is seen in our faithfulnesse to men : shew me thy faith by thy workes , saith s. iames , that is , thy invisible beliefe , by thy visible life : for the hand is the best commentary of the heart . what a man does , i am sure he thinkes : not alwayes what he speakes . men may say they believe the word , but certainly they would never speak as they speak , thinke as they thinke , do as they do , if they thought that their thoughts , words and deeds , should ever come to judgement . if men believed that heaven were so sweet , and hell so intolerable , as the word makes them , they would be more obedient upon earth ; the voluptuous would not say , with esau , give me the pottage of pleasure , take who will the birth-right of grace here , and glory hereafter ; the covetous would not say , take you heaven , let us have money . i le clear it by a similitude . if a physician should say unto his patient , here stands a cordial , which if you take will cure you ; but touch not this other vial , for that is deadly poyson , and he refuseth the cordial , to take the poyson ; in this case , who can chuse but conclude , that either he believed not his physician , or preferred death before life ? but go on . if men but believed , that god alwayes beholds them , they durst not sin . no thiefe was ever so impudent , as to steale in the very face of the judge . o god , let me see my selfe seen by thee , and i shall not dare to offend thee . againe , if men believed , that there is a place of darknesse , they would fear the workes of darknesse . if lot's sonnes-in-law had believed their father , when he told them the citie should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . if the old world had believed , that god would indeed , and in good earnest bring such a floud upon them , as he threatned , they would not have neglected the opportunity of entring the arke , before it was shut up , and the windowes of heaven opened : much lesse would they have scofft and flouted at noah , while he was building it : so if you did firmely believe what the scripture speaks of hell , you would need no intreaties to avoid it : yea , cast but your eyes upon that fiery gulf with a full perswasion of it , and sin if you dare ▪ you love your selves well enough to avoid a knowne paine , wee know that there are stocks and bridewells , and goales , and dungeons , and racks , and gibbits for malefactors , and our very feare keeps us innocent : were your hearts equally assured of those hellish torments , ye could not , yee durst not continue in those sinnes , for which they are prepared : yea , if you did truly beleeve a hell , there would bee more danger of your dispaire , than of your security . yea , had you but so much of an historicall faith , as to beleeve the scriptures , touching what god hath already inflicted upon sinners ; as , upon the angells , the old world , sod●me and gomorrah , pharoah and the egyptians , nadab and abihu , chora , d●than , and abyram , with their 250 captaines , and many thousands of the children of israel , together with the whole nation of the iewes , hammon and balaam , saul and doeg , absolon and achytophell , ahab and iesabell , senacherib and nebuc●adnezar , the two captaines and their fifties , herod and iudas , annanias and saphirah , with a world of others . much more , if you did beleeve how severely he hath dealt with his owne children , when they sinned against him . viz. with moses , & aaron , and eli , which were in singular favour with him ; yea , with david , a man after his own heart , and that after his sin was remitted ; it were impossible but you woulde feare to offend so jealous a god : for thus you woulde argue , if god be so just and severe to his owne children , who were so good and gracious ; how shall i , a wicked and ungracious servant , that never did him a peece of good service all my dayes , looke to be dispensed withall ? if the godly suffer so many , and grievous afflictions here ; what shall his adversaries suffer in hell ? if sampson be thus punished , shal the philistims escape ? if the righteous shall scarcely be saved , were shall the ungodly and sinner appeare ? as the scripture speakes : 1 pet. 4.18 . for thou canst not imagine , that he will deale after a new and extraordinary way with thee , and so breake the course of his so just , and so long continued proceedings . sect . 72. wherefore dally no longer with your owne soules . are ye christians in earnest ? doe yee beleeve the word ? or do you not ? if ye do not ye are worse than the devill : f●r the devills bel●eve and tremble ; they have both faith and feare , whereas thou hast neither feare nor faith . if you be christians , there is an hell in your creed : if there be an hell , how dare you teare heaven with your bla●phemies , and bandie the dreadfull name of god in your impure mouthes , by your bloody o●thes and execrations ? how dare you ex●rcise your saucy wits in prophane s●offes at religion , and disgrace that blood , whereof hereafter you would give a thousand worlds for one drop ? it is no light or sleight offence , to contemne the brethren of the son of god : but thou fightest against the very graces of gods spirit , where-ever they appeare ? and notwithstanding thou didst vow in thy baptisme , to fight under christs banner , against the world the fl●sh and the devill , and to continue his faith●ull souldier and servant unto thy lives end ▪ as good reason , since he laid downe his life to redeeme thee , and hath ever since protected and provided for thee ; for a very dog will fight for his master that feeds him : thou contrarily takest part with the world , the flesh and the devill , his mortall enemies , and takest up armes to fight against christ. againe , if there be an hell , and but a tithe of them christians , who call themselves so ; what meanes our grinding of faces , like edged tooles , and our spilling of blood , like water ? what meanes our racking of rents , our detention of wages , our incredible cruelty to servants , our inclosing of commons , ingrossing of commodities , our griping exactions , with streining the advantages of greatnesse , our inequall levies of legal payments , our spightfull suites , griping usury , our bouzing and quaffing , our bribery , perjury , partiallity , our sacriledge , simonaicall contracts , and soule-murther , our scurr● prophanesse , cousoning in bargaines , breaking of promises , perfidious underminings , pride , luxury , wantonnesse , contempt of gods messengers , neglect of his ordinances , violation of his dayes , & c ? when if the word of god be true , we need no other ground of our last and heaviest doom , than ye have not given , ye have not visited &c. mat. 25.41 . to 46 ▪ certainely , if the tythe of us be christians , which call our selvrs so , there are abundance of christians in hell : for what eyes can but runne over , to see for the most part , what lives men leade ? there was a woman much spoken of in some parts of this land , that lived in a professed doubt of the d●ity , yea , even after illumination and repentance , she could hardly be comforted ; she often protested , that the vicious and offencive life of a great learned man , in the towne where she dwelt , did occasion those damned doubts in her minde . and we reade that linacre reading upon the new testament the fif●h sixth and seaventh chapters of saint matthews gospell , and comparing those rules with christians lives , hee threw downe the booke , and burst forth into this protestation , either this is not god's gospell , or we are not christians . let any man looke upon the lives of most men , and then say , whether the argument be not without all exceptions . or let any compare christians , that live now under christian governours : with those that lived formerly , under heathan persecutors ; and it will force them to confesse the same . athenagoras told the emperor , in the primitive times : that there was not one of the christians evill manured ; unlesse it were such as dissembled themselves christians for some by , and sinister ends . and tertullian saith of the christians in his time : non aliunde noscibiles quam de emendatione vitiorum . and chrisostome speaketh of many in his daies , whose lives were angelicall , they so walked up to their principles . it is the abstract of religion , to imitate him whom we worship : neither are we worthy to be called christians , except wee be like him in workes : wee are not like christ , except we doe whatsoever god commands , and suffer whatsoever he inflicts : now we are naught at doing , but when it comes to suffering , we are gone : it is the happinesse of these cold times , that wee are not put to the hot fire , for tryall of our faith and love : if the wheele should turne , which the mercy of god forbid , how many would turne from christ , rather than burne for him ? alasse ! the greatest number are like orbilius the grammarian , who not onely forgot the letters of his book , but even his own name : for they not only forget what is written in christ's gospell , but they forget also that they are christians , & can be of any religiō , for a need which shewes their hearts are truely of none . true , gods seede is sowne , but the devills fruit comes up : and , like the iewes we bring christ vinegar , when he thirsts for wine . but what a shame ? what a prodigy is this ? we are bound to praise god above any nation whatsoever , ( for what nation under heaven in●oyes so much light , or so many blessings as we ? ) above any creature , for all the creatures were ordained for our sakes : and yet heaven , earth and sea , all the elements , all the creatures obey the word of god ; onely men , for whom they were all made , ingratefully rebell against it . the which , as it mightily aggravates our unthankfulnesse ; so when time comes , it will gall our consciences to death . yea , when we shall consider , that christ hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought , or imagination ; and that our recompence of his love , hath been onely to do that which he hates , and hate those whom he loves : it will make us speechlesse ( like him in the gospel , who wanted his wedding garment ) as neither expecting mercy , nor daring to aske it : for know this , that thy own conscience will once sting thee , like an adder , to thinke what christ hath given , and what he would have forgiven thee , if thou would'st but have repented : to thinke how often thou hast been invited to heaven , how easily thou mightest have escaped hell , how often christ by his embassadours offered thee remission of sinnes , and the kingdom of heaven freely , if thou wouldest but believe and repent , and how easily thou mightest have obtained mercy in those dayes , how near thou wast many times to have repented , and yet didst suffer the devil and the world to keep thee still impenitent , and how the day of mercy is then past , and will never dawn again . for the same devil that now shuts your eyes , and labours to keep you blinde , during the presumption of your life , will open them in the desperation , that shall wait on you at death , or in hell : as it fared with the rich man , who when he was in hell , lift up his eyes to heaven ; but never before , luke 16.23 . those scorching flames opened them to purpose : sinne shuts up mens eyes , but punishment opens them . satan seldome lets us see our folly , till we be plunged into some deep extremity ; but then he writes it in capital letters , and pines it on our foreheads ; like one riding to the pillory : especially on our death-beds , hee shewes us all our sinnes , in multiplying glasses . that subtil syren , with orphean a●ers ; and dexterous warbles : leads us to the flames of hell , and then derides us with contempt , and triumph . like a cunning courtezan ; that dallies the ruffian to undoe himselfe ; and then paies him with a fleere and scorne . sect . 73. but i hope i have said enough , and that thou art convinc'd in thine own conscience , that hitherto thou hast been a meer atheist , and that through atheisme , thou hast hated , reviled , and persecuted the godly : if not , truth is as much truth , when it is not acknowledged , as when it is . now if thou dost confidently , and without peradventure beleeve what the scripture speaks of god , heaven , hell , &c. if thou beleevest the threatnings and precepts , as well as the promises , and if thou bearest any love to thine owne soule , break off thy sins by repentance , and oppose the good no longer : give no credit to the flesh , or the devill , which prophe●●e prosperity to sinne ; but beleeve god and the scripture , which manifestly proves , that every man shall bee judged according to his works , revel . 12.13 . & 22.12 . make not christ a boulster for sin , nor gods mercy a warrant for thy continuance in an evill course . bee not therefore evill , because hee is good , least like the foolish builder , thou commest short of thy reckoning ; for christ came to destroy the workes of the devill , iohn 3.3.8 , 9 , 10. and not to be a patron of sin ; and there is mercy with god that hee might be feared , not that he might be despised , blasphemed , &c. psalm . 130.4 . yea , know this and write it in the table-booke of thy memory , and on the table of thine heart , that if god's bountifullnesse and long suffering towards thee , does not leade thee to repentance ; it will double thy doome , and increase the pile of thy torments : for every day , which does not abate of thy reckoning , will increase it , qui numerat dotes , numerat dies ; and thou by thy hardnesse and impenitency , shalt but treasure up unto thy selfe wrath against the day of wrath , and the declaration of the ●ust judgement of god , romans 2 ▪ 4 , 5 , 6. and so much of the third cause . sect . 74. there are eight other causes ( as they make them ) why they thus hate and persecute us . the first is , speaking of truth , for which see 1 king. 22.8.17.23 , 24.26.27 . ier. 11.19 . and 26.8 , 9.11 . and 36.23.26 . and 38.4 , 5 , 6. amos 5.10 . mark 6.16 . to 29. act. 16.19 . to 25. and 17.5.6.7.13 . and 18.11.12 , 13. and 19.26 . to 34. and 21.27 , 28.30.31 . and 22.22 , 23. and 23.1 , 2.12 , 13.14 . gal. 4.16 . the second is , misprision , for which see act. 24.14 . and 26.9.10.11.24 . 1 king. 18.17 , 18. psalm . 14. 1 ier. 44.17 , 18 , 19. wisd. 5.4 . matth. 7.14 . and 13.55 , 56 , 57. and 28 , 15. mark. 5.39.40 . and 7 , 5 , 8.9 . iohn 2.19 , 20.21 . and 3.3.4 . and 7.15.23 , 24. and 8.15.57 , 58 , 59. & 9.16 & 16.2 . act. 2.13 . 2 thess. 2.10.11 , 12 , rom. 8.5 , 6 , 7 , 8. 1 corinth . 1.18 . to 29. and 2.7 , 8 , 10 , 11.12 , 13 , 14 , 15 , 16. and 3.18 , 19 , 20. 2 timothy 2.26 . 1 pet. 2.7 , 8. revel . 3.17 . the third is , example of the multitude , touching which read gen. 19.4 . to 12. numb . 14.2 , 3 , 10. and 16.1 , to 4. matth. 27.20.25 , 27 , 39 , 49. act. 19.24 to 30. the fourth is , separation , for which looke gen. 39.12 . to 21. psal. 26.4.5 . and 101.7 . and 119.63.115 . prov. 5.8 . and 23.20 . ier. 15.19 . wisd. 2.16 . ioh , 15.19 1 cor. 5.11 . 2 cor. 6.17 . ephes. 5.7 . 2 thess. 3.6.14 . 1 pet. 4.4 . rev. 18.4 . the fifth is , the preaching of some ministers , for which see ier. 5.31 . and 8.11 . and 23.13.14 , 15 , 16 , 17.21 , 22 , 26 , 27.31 , 32. ezek. 22.25 , 26 , 28. mat. 9.34 . mar. 13.22 . ioh. 5.43 . act. 13.8 . and 20.29.30 . romans 16.17 , 18. 2 cor. 2.17 . and 11.13.14.15 . 1 tim. 4.1 , 2 , 3. 2 tim. 3.8 . 2 pet. 2. ch . and 3.3 . the sixth is , the scandalous lives of some professors , for which see gen. 9.21.22 . and 12 , 18 , 19. and 19.33 , 35 , 36. and 20.2.12.16 . and 34.13 , 14 , 15 , 16.25 , 26. to 31. 1 sam. 2.12 . to 18. 2 sam. 12.14 . mat. 7.15 . and 18.7 . and 23.3.14 23 , 24 , 25 , 27. and 26.14 , 15 , 16.70.72.74 . and 27.5 . the seventh is , flocking after sermons for which looke ioh. 11.48 . and 12.19 . and 6 , 2. & acts 13.45 . matth. 4.24 , 25. and 15 , 30. mar. 3.10 . and 8.1 . and 10.1 , 2. luke 5.15 . and 6.17 , 18 , 19. eightly , the finall cause is , that they may have more company here in sinne , and hereafter in torments . for which turne to , psal. 35.4 , 7 , 12. & 40.14 . & 56.6 & 59.2 , 3. matth. 23.13 , 15. luke 11.52 . iohn 11.48 . and 12 , 10 , 11. and 15.19 . act. 26.11 . 1 pet 4.4 . revel . 12.17 . and 13 , 15. but they are all so prolix , and yet so unmeete to be abbreviated , that if i should handle them , and make of all but one volume , they would so swel the heape , that not a few would bee deprived of the whole . hee will buy a manuall , or enchiridion , that will not buy , a commentary : and hee will read a curranto , that will not reade a chronicle history . yea , it may happen to meet with patients so desperate : that although they acknowledge it is of absolute necessity for them to be informed touching these things , yet having queasie stomacks ; if they see their potion bigge , aswell as bitter : will resolve to suffer , yea , to dye rather than take it . that will bee swallowed by morsells , and easily disgested : which being taken all at once , will not only cloy , but surfeit . wherefore i have devided the whole into parts ; of which five are already published viz. the cure of misprision compleat armory against evill society characters of the kinds of preaching . sin stigmatized . the victory of patience . finis . imprimatur , john downeham . notes, typically marginal, from the original text notes for div a67743-e10 * of gen. 3.15 . notes for div a67743-e340 what chiefly concerns our selves , we apply to others . and this makes all meanes to prove ineffectuall . sufficient hath beene spoken to convince the most malitious . the reason why so few are converted . al scoffers as bad as cain , ishmael , &c. no expecting a voice from heaven , as saul had . and yet if so , it would not p●evail with them the worst think well of themselves . the most prophane can apply the promises which belong not to th●m . hard to say whether their applying the promises , or not applying the precepts and threats most occasions their impenitency . salvation not more promised to the penitent , then damnation threatned to the impenitent . if we will not heare christ now , he will not heare us hereafter . christ came not to be a patron for sin but to sanctifie as well as to save us . if christians we wil imitate christ , if gods servants , we will obey him . but scoffers are satans servants . the great evill that scoffers do satan the god , king , and father of all unbelievers . satan speakes in and by scoffers but they know it not . of which many examples . 1 tim. 6. ●4 , five main reasons why they fight under sathans banner , and yet thinke themselves gods servants . 1 their ignorance of spirituall things . 2 the commonnesse of this sin hath taken away the sense of it . this counted no sin and yet worse then all his fellows 3 they reject all meanes of being bettered ▪ 4 because they will not imbrace the truth they are given up to beleeve lyes . 5 the prince of darkenesse blindes them . satan prevailes most by desception of our reason . we mistake good for evill and evill for good . sathan desires no more then to beheard speake . he will put a faire coulour upon the foulest sin and make the best action odious . he hath perswaded millions that they doe wel in persecuting the saitus . if sathan shewed the hooke as well as the b●ite his kingdom would not be so populous . sathan more servants here then god. few compared with the multitude shall be saved . the difficulty of entring the strait gate . 1 pet. 4.18 . yet most live as if they had no soules . the foolish ingratitude of ungodly men . want of application on the cause of al impiety . all performances abominable except they proceed from right ends and a heart sanctified tryall of a christian by the fruites of his faith . morrall men count zeal madnesse , and religion foolishnes they so hate holinesse that they will hate men for it . they persecute us out of zeal which is the case of not a few . all hated for religion , or haters of reigion . they have so hardened their hearts that we were as good admonish a stone . the reason why al are not beaten off by their s●offes . how to have our ●udgments cleared and our prejudice cured . occasion of writing upon this subject . all ineffectual except god give a blessing notes for div a67743-e19130 the religious hated , and spoken against of all , and every where . a secret enmity & antipathy betweene the wicked and godly . millions beaten off , from being religious : by the scoffs , & reproaches of wicked men . the mise●●ble ●ondition of cowardly christians a remarkable example . the contempt of religion makes many resolve against goodness . they will make an evill construction of what soever we do , or speak . no reclayming such , as are forestaled with preiudice . meanes to cleare our iudgments touching the worlds hatred . religion most opposed , by formall professors . christ & his crosse inseparable . all the saints have been hated and persecuted . meanes to confirme comfort , & strengthen us against the worlds hatred . their malice a good signe we belong to god. the originall of the worlds hatred . gen. 3 15 opened & explained . an enmity proclaimed , and what it is . the author proclaiming . the captaines and souldiers between whom , all wicked men are the serpents seed . what is meant by the woeman and her seed . severall uses of instruction . 1. vse . 2 use 3 use the certainty of this war. lessons of instruction from hence . 1 lesson . 2 lesson . 3 lesson 4 lesson originall sin the orig●nall of this dis●cord . the end why ●hreefo●d , god the author without being the author of sin . 1. reason . 2 reason . the same further cleared . the distinction of adversi●ties . the time when this warr was proclaimed . 2. the time that it is to continue . 3. the time more strictly in regard of the subiect and obiect . a vse of comfort . the manner of their venting this enmity the circumstance of place three-forld . what will be the issue & who shall get the victory . what is meant by brusing the head . what by bruising the heele . this text an epitomy of the whole bible . order and distribution of the whole booke . the continuance of it in all ages . 1 it was before the flood . 2 after the flood before the law. 3 after the law before christ. 4 in the time of christ and his apostles . what a multitude have suffered for professing christ. 5. after the apostles in the time of the tenne persecutions . 6 from the primitive times hitherto . formall christians the greatest persecutors of true christians . 7 in the times wherein we live . a holy life cannot escape persecution . this enmity makes them forget all ●●turall affection . 8 it will continue so long as time continues . application of the point . twenty two signes or properties of this enmity . 1 they envy the godly . envy the devills cogni●ance as love is christs . 2 they contemne them which is not for 〈◊〉 of ignorance 3 they reioyce at our supposed evill estate . but most if they see us sin . 4 they hate the godly . their hatred extends to the whole generation of the godly . but they have not so much authority as malice . though their punishment shall be never the lesse . 5 they murmure against the godly and god himselfe . for being better then them selves . they have a great advantage of the godly . their miserable condition . 6 they sensure our actions and mis-consture our inteutions preiudice blindes them . they traduce whō they cannot seduce they condemne others , that thems●lves may be justified . they iudge others by themselves 7 they carry tales of us to the rulers . charge us with many things but proove nothing they passe over our good partes they will coyne matter to accuse us . how to heare the tale-bearer . no musick so sweet as to heare well of themselves ill of the religious . the tale-bearers end . 3 they give divelish councel against us . they dazell mens eyes with false accutions . their matchlesse malice in slandering us . the prelates more ready to yeeld their ayd then the rude rabble to aske it . 9. they flout and scoffe at the godly . they so hate righteousnesse , that they hate men for it . they think us mad , we know them to be mad . they are zealous against all that are zealous . they scoff at us , god laughes at them . their punishments . no greater argument of a foule soule 10. they use to nick-name the godly . it is the devill that speakes in and by them . nothig hath proved more successfull to satan , then lies . wicked men think to grace themselves by disgracing the godly . 11 they revile and raile on the godly . because the law bindes their hands they smit with their tongues . they speak evill of us because they cannot do evil to us . how fitly they are termed dogs . their words are to bee ●lighted . foule m●uthed men and women are devills in the scripture phrase . satans heart in their lips . 12. they raise slanders of the godly . evill reports both make and increase iealousies , and disable us from discerning the truth . slanderers satans best servants great wits not apter to raise slanders then othes to beleeve them . a slander once raised never dyes . at least it leaves a scar of suspition behinde . wise men will examine before they beleeve . their policy in slandering us . the theef most forward to cry stop theefe . 13. they will curse the godly . wicked men lye when they speake the truth . as they belong to hell , so th●y speak the language . they that curse us would kill us if they durst . they curse those that least of all deserve it . they curse us that they may discourage us . though they curse , yet god will blesse . how miserably cursers shall be cursed . 14. they use to threaten the godly . no living for the godly if their enemies hands were alowed to be as bloody as their hearts well for the innocent that the wicked cannot keep their own councell . they are forced to give us warning that wee may prevent them . 15. they will undermine us in talke that they may betray us . their cunning in this case . and dissimulation they have borrowed this craft from satan who sets them on worke . b●ware we trust them not . 16 they manifest their enmitie against the religious by their gestu●e . as the tongue speaketh to the ear , so the gesture speaketh to the eye . 17 they will withstand and contrary the truth by us delivered . they will cavill against the very word and oppose the messengers . they fly the light . a powerfull minister most opposed . strong braines too wise to be saved . an humble man will never be an here●ique . nor will they be appeased . they will hate us because they have hurt us . they neither hear him themselves nor suffer others . they adde to their own reputation by det●acting from others . 18 they combine together , and lay devilish plots to destroy the godly . the manner of their consultations . they will easily finde occasion . for our serving of god shall be sufficient . or saving of soules . they com not to be caught by a minister but to catch him . but are taken in the snare they spread for others . 19 they are proane to imprison the godly . not for any crime . but to prevent further dispute . and other the like reasons . 20 their usuall way of confuting is with fists . their arguments are all steel and iron . 21 they will hurt & maime the godly their malice makes them like beasts or ●●ocks 22 usuall with them to murther the saints . instead of arguments they take up armes . they are savage and bloody . of which five reasons . 1 reaso● . 2 reason . 3 reason . 4 reason . 5 reason . our saviour suffered two & twenty wayes of ungodly men . 4 mental properties 11 verball properties . 7 actuall properties . it was for his zaale purity and holinesse . severall uses of their enmity . 1 use. 2 use. to informe us whether we be children of the devill or members of christ. comfort for such as suffer . 3 use. let non look to fare better than christ. 11 cause● . 1 the contrariety of their natures . all true beleevers ▪ the children of god. all natural men children of the devill . impossible the good and bad should agree . naturall men can agree with any so they be not religious . yea differ they in other thngs they will joyne against the godly . many wives , children and servants hated for being religious . hatred fo● religion , the most bitter and implacable agreement in some points does but advance hatred the more . we cannot anger them worse then to doe wel wherein this contrariety consists . they differ in their judgements . 1 touching wisdome . 2 touching happinesse . 3 touching fortitude . 4 touching sin . 5 touching holinesse . secondly ▪ they differ in their passions & affections . thirdly , they differ in their practice . wicked men persecute the godly for being better then they . of which many examples . the same applyed . where christ comes ther will be opposition . nothing more contemned then goodnesse . would we accompany them in evill , their malice would cease . we may appeale to them●elves who are the honester men . they think not as they speak . they asperse us out of policy . to tax all for the faults of a few , is only the art of a fool . most m●n fooles and beasts . the character of a malicious scoffer . how strangely wicked men gull themselves some of the● excuses . singularity our great and grevious crime . to obey god rather than men great disorders common protestants can be of any religion . yet none think better of them selves . how satan playes the s●phister . discresion eates up devotion . goodmen may differ in many things ; yet agree in the main , a vast difference between another discipline , and another doctrine . that indifferent to one , that is not so to another , ●o be scrupulous 〈◊〉 ill signe . in cases of a doubtfull nature , we should take the surest side . they woul●●●our us ou● of our faith and effect the same did not god support us , to be a christian requires fortitude . good men will hold their profession though they lose their lives . if we cannot concoct evill words , we would nev●r endure blowes . to be scoft out of our goodnesse how rediculous the most will doe as he most to , satan gets more by subtilty than by violence . some will better abide a stake than others a mock . tongue-taunts in g●ds account is per●ecution . none but the desperately wicked wil malice an other for goodnesse . 4 they are wroth with us becu●se we fare better then they of which many examples . the good mans honour , the envious mans torment . application first to unhollowed ministers . they cry up practise to cry down preaching this sore will not endure rubbing . application thereof to the rabble . a second cause is ignorance proved 1. by testimonies . 2 by examples . wicked beholding to the godly for their lives . malignants as witlesse as wicked . 3 by experience . the more ignorant the more malicious . they allwaies make the worst construction of things ignorance causeth su●pition su●pition hatred , &c. ob. that great scholers and wisemen doe the same , answered . their actions prove them ignorant . the first part of conversion is to love them that love god. many that have a depth of knowledge are not soule-wise . examples of many wise in the worlds esteem , but fools in gods account . with god the greatest sinner is the greatest fool , and he most wise , that is most religious . god regards not braine knowledge , except it seize on the heart also . rightly a man knows no more then hee practiseth . saving knowledge described . that the meanest beleever knows more then the profoundest naturian . in what sense the word ca● worldly men wisemen . what knowledg ! is peculiar to the godly , and what common to them with hipocrits . naturall men want both the light of the spirit , and the eye of faith . no attaining supernatuaral kuowledg by any natural means . saving knowledg given to none but good men . of which many instances . divine assistance in time of tryall . the same further amplified . they that would have this talent must resolve to improve it the way to obtaine true wisdome . instruction from the premises . 1. for all naturall men . 2 for such as speake evill of the way of truth , when they doe worst they think they doe well . 3 for gods people . a fourth use. a fifth use . a sixt use . a seventh use . the third cause is unbeleefe . prov●d , 1 by testimonys . 2. by examples . men think they beleeve , but doe not . evidences of mens unbeleife . the woful reward of persecutors . why persecutors are not punished here but they blesse themselves and think to speed as well as others . did men beleeve the word they durst not live as they doe . natural men feare visible powers but not the invisible god. none so confirmed in atheisme but feare in time of danger . at least on their death beds they con●esse a god. vengance makes wi●e whom sin makes foolish . atheists on earth but none in hell . to consider before it prove too late . the most grounded atheisme h●th a m●xture o● bele●fe . atheists would give all they have to be sure there were no hell . they doe and yet do not beleive a god , &c. their convicted consciences shal but witnesse against their unbeleefe . men may doubt , but the devils beleeve a judgement to come . fire and b●imstone shall confute all athe●sts . they that beleeve not the threa●s can yet pre●ume upon gods mercy . the devill and sin do infatuate and besot the wicked . a carnall heart is flint to god , wax to the devil . carnall men believe the promises but not the precepts nor threats hard for men to believe their own unbeliefe . wicked men either presume or despaire . notes of triall touching beliefe and unbeliefe . h●w men may examine themselves men would never do as they do if they thought they shold be called to an account . most men beleive not an hell proved undeniably . did men beleeve what god hath already inflicted on the angels old world sodom &c. they would not live as they doe . admonition to bew●r before it proves too late . fruits of atheisme wherewith the land abounds . if a tithe of us are christians then there are milions of christians in hell . how far we come short of primative christians most men can be of any religion which proves they are truly of none . how gods goodnesse aggravates our wickednesse . mens eyes will be opened on their death-beds or in hell . good councell for scoffers . eight other causes of hatred and persecution . 1 speaking of truth . 2 misprision 3 example of the multitude . 4 seperation . 5 the preaching of some ministers . 6 the scandalous lives of some professors , 7 flocking after sermons . that they may have more company here in sin , and hereafter in torment conclusion . grace: the truth and growth and different degrees thereof. the summe and substance of xv. sermons. preached by that faithful and painful servant of jesus christ, mr. christopher love, late minister of lawrence jury, london. they being his last sermons. to which is added a funerall sermon, being the very last sermon he ever preached. love, christopher, 1618-1651. 1652 approx. 407 kb of xml-encoded text transcribed from 121 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a49244 wing l3156 estc r214001 99826242 99826242 30639 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. a49244) transcribed from: (early english books online ; image set 30639) images scanned from microfilm: (early english books, 1641-1700 ; 1762:4) grace: the truth and growth and different degrees thereof. the summe and substance of xv. sermons. preached by that faithful and painful servant of jesus christ, mr. christopher love, late minister of lawrence jury, london. they being his last sermons. to which is added a funerall sermon, being the very last sermon he ever preached. love, christopher, 1618-1651. cross, thomas, fl. 1632-1682, engraver. [12], 217, [9] p. : port. printed by e.g. for j. rothwell, at sun and fountain in paul's church-yard, london : 1652. with engraved portrait of author. the plate is signed: t. cross sculpsit. reproduction of the 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 grace (theology) -early works to 1800. sermons, english -17th century. 2005-05 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 emma (leeson) huber sampled and proofread 2005-06 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion grace : the truth and growth and different degrees thereof . the summe and substance of xv. sermons . preached by that faithful and painful servant of jesus christ , mr. christopher love , late minister of lawrence jury , london . they being his last sermons . to which is added a funerall sermon , being the very last sermon he ever preached . the kingdom of heaven is like a grain of mustardseed which a man took and sowed in his field , which indeed is the least of all seeds , but when it is grown , it is the greatest amongst herbs , and becomes a tree , &c. mat. 12. 31. 32. london , printed by e. g. for j. rothwell , at the sun and fountain in pauls church-yard . 1652. to the christian reader . our purpose in publishing this small treatise , is not to make old sores bleed , or foment any ones discontent , or renew any ones griefe , concerning the much lamented death of this godly and reverend author ; nor shall we mention what great losse the church of god had in the death of so useful and hopeful a minister : but we shall in a few words acquaint thee why this little piece is thus made publique . there are many imperfect copies of mr. love's sermons , which are likely to be obtruded into the world , by some who regard no other end in publishing and printing books , then their own private gain ; to prevent which , we have from his own notes published these sermons , and shall desire the reader to take notice , that whatever sermons of this author shall be thought fit to be published , shall be attested with some of our hands , who are intrusted with his papers , and hope none will be so injurious to the author and others , as to presume to print any thing of mr. love's without the said attestation . thou hast here but the marrow and substance of the last sermons preached by that late faithfull servant of god. pulpit-repetitions and enlargments are here omitted , we having endeavoured to accommodate thee in the price in buying , and in thy pains in reading , that thou mightst have much fruit , though there be not many leaves . those bookes are best that have much worth and weight in a little bulk , and such is this if we mistake not . the reverend author , though he had not attained many yeers , yet he had gotten much experience about soul-affairs . these were his last meditations , and therefore the more desired by , and we hope will be the more acceptable to those , to whose souls his ministry was profitable and precious . thou wilt finde here no new , uncouth , and unscripturall expressions , but plain practicall doctrine , old divinity , sound , solid , and conscience-searching truths . the gracious author preaching and pressing them on the hearts of his hearers , from his own experience of them . neither wilt thou meet with any railings or reproachings of the publick and present governours , ( the usual , though the most unjust , charge against the presbyterian ministers . ) this whole discourse is not about state , but soul-affairs , which is another reason why it is published , to check the licentiousnesse of this age , which hath surfetted upon absurd and unprofitable pamphlets . the lord give thee to have thy spiritual senses exercised , to discern both good and evil . but alas ! what between state-mutations , and church-dissensions , spiritual truths lie by neglected . it is much to be feared the work of grace goes on but slowly , few enquire into their soul-state . but to enquire into our spirituall estate is the best husbandry in the world . if we are to be diligent to know the state of our flocks , then surely we should give all diligence to know how it is with our precious and immortall souls . the benefit and profit of this soul-searching , will abundantly recompence our pains and care in performing it . there are two great mistakes to which the best christians are very subject . 1. either to despise and disparage the work of grace , if their measures be small . 2. or else , if their attainments be somewhat considerable , to sit down contented with their acquired measures . we beseech you take heed of both these evils , which are both alike ; unthankfulnesse to god , and injuriousnesse to your own soul , the one despiseth the truth , and the other neglects the growth of grace . 1. if thou art one of the tender plants in christs orchard , a weak lamb in his flock , a babe in his family , yet oh , despise not the day of small things in thy soule ; though thy gifts be few , & thy comforts fewer , yet tread not out thy selfe the smoaking flax ; stay thy selfe upon his name who is a rock of ages , and whose work is perfect , and his grace unchangable , who will bring forth judgement unto victory . sleight not the least measure of grace : though the first and ruder draught be but drawn on thy soule , yet be comforted in this , that the image of christ is begun to be renewed there . but be sure thy grace be right . temporary faith , partial obedience , mercenary love , pretended zeale , legall sorrow , feigned humility , may make up a lifelesse picture of a professor , who hath the form without the power of godlinesse : but it is true grace that makes a true christian . common gifts and graces may bring a man neer heaven , but they will never bring a man into heaven . this treatise therefore will teach thee to bring thy grace to the true touch-stone . it is one of the saddest considerations that can settle on the heart of a christian , to think how high a formall hypocrite may goe towards heaven with his seeming grace , and how low a true child of god may fall by sin towards hell , and yet have real grace . it is a dreadfull thing to think how many professors in our age rest in duties performed , and parts acquired , and never examine themselves whether they are in the faith , and have attained that true grace which reprobates and hypocrites can never have . when we finde in scripture , a cain sacrificing , b pharaoh confessing his sin , c ahab fasting , d saul weeping , e jehu reforming , f judas repenting and restoring , g simon magus believing , h herod rejoycing , and i felix trembling at the word , and yet not one of these had one dram of grace . how carefull should we then be to examine and prove our selves whether we are in a state of true grace ? oh! it is very sad to fall short of them that fall short of heaven . as for the most part of professors of our times ; it is much to be feared , that their spirituall trading lies more for the increase of gifts and parts , ( in which their religion consists ) then for grace , which is the true reason why we have so little truth and peace amongst us : for parts puffe up the minde , pride begets contention , and contention encreaseth errour . former times had lesse gifts , but more grace , lesse knowledge and more conscience . 1. if thou art one of those , that upon good scripture-grounds canst say thou hast the truth of grace , labour then after growth in grace . oh labour , that whilst others are joyning house to house , and laying field to field , till they be placed alone in the midst of the earth , that you give all diligence to adde to your faith vertue , and to your vertue knowledge , and to your knowledge temperance , and to your temperance patience , and to patience godlinesse , and to godlinesse brotherly-kindnesse , and to brotherly-kindnesse charity , that these graces may be in you and abound , that you may be neither barren nor unfruitfull in the knowledge of our lord jesus . no christian should content himselfe with any measures of grace attained , for he is like to make use of all the grace he hath , had he a benjamins portion . the time is comming when one dram of true grace , will be of more worth then all the world . the comforts of grace , the joy and peace of believing , will be cordials to you when you are dying , and will set up such a light in the soule , which the shadow of death shall neither damp nor darken . but alas ! most men are labouring , more after wealth then faith , more after greatnesse in the world then true grace of whom when they die it may be said , they had laid up goods for many yeers ; but it cannot be said , in them was found some good thing towards the lord. men doe usually lay up riches for a deare yeere , they 'l say , they know not what need they may have before they come to die : be then as wise and provident for your precious souls . your temptations and trials may be such , that you may have use for all your faith and patience . eate ( said the angel to elijah , ) for the journey is long . it is no short way to heaven , nor is the opposition small thou shalt meet withall in thy passage thither . oh then get thy soule well stored with spirituall provision of grace , and the comforts of it . it is true , thy safety is in the being , but thy comfort stands in the strength and activity of thy graces . weake grace is saving , but strong grace is comfortable ; truth of grace shal be rewarded with heaven , growth of grace doth , as it were , antedate heaven . the least true grace wil bring thee to heaven , but the more grace thou hast , the fitter for , and surer thou wilt be of heaven . the lord make these and all the labours of his servants profitable to his church . ye therefore , beloved seeing you know these things before , beware lest ye also , being led away with the errour of the wicked , fall from your own stedfastnesse . but grow in grace , and in the knowledge of our lord and saviour jesus christ ; to him be glory both now and for ever . amen . reader we remain ready to serve thee in thy soul-affairs , edmund calamy . simeon ashe . jerem. whitaker . william taylor . london , february 13. 1651-52 . sermon i. at lawrence j●y , london . march 9. 1650 / 1. 1. kings 14. part of the 13. verse . — because in him there is found some good thing towards the lord god of israel in the house of jeroboam . this chapter conteins in it ahijahs prophesie , foretelling what dismall judgements should befal ieroboam and his posterity , for his idolatry in worship , and defection from the government and house of david . for which sins god did destroy him and his posterity : and not only the bad , a but the good were punished for their fathers guilt . for so it is intimated in this verse , out of which the text is taken . here was a young man , ieroboam's son that should die for the fathers fault ; and yet here was a mitigation of the punishment , that he should not die after the same manner that the rest did , he shall goe to his grave in peace , because in him there is found some good , &c. behold the goodnesse of god! a little good in him , and yet the great god takes notice of the little good in him . god found as it were one pearle in a heap of pebbles , one good young man in jeroboams houshold , that had some good in him towards the lord god of israel . in the whole verse , three parts . i. a lamentation for the death of this son of jeroboam ; it is said , all israel shall mourn for him , and so they did , v. 18. — which argued there was goodness in him ; for if he had not been desired and prized while he lived , he would not have been so lamented at his death . ii. a limitation of his punishment , he only of jeroboams family shall come to the grave , the rest of his posterity that died in the city , dogs should eat , and him that dieth in the field , should the fowles of the ayre devoure . vers . 11. iii. the commendation of his life , in him was found some good , &c. ( of this i am now to treat . ) he is commended by the holy ghost ; for his goodnesse is set forth . 1. by the quality of his goodnesse ; it was a good thing , not a good word only , or a good purpose or inclination , with which too many content themselves , but it was a good action . 2. by the quantity of it ; it was but some little good thing that was found in him , and yet that little good god did not despise or over-look . 3. by the sincerity of his goodnesse ; there are two notable demonstrations of this young mans goodnesse . 1. it was towards the lord god of israel . 2. it was in jeroboams house . 1. his goodnesse was towards the lord god of israel . this argued pauls sincerity , that in his b speaking , writing and actions he could and did appeal to god. that religion saith the apostle , is c pure and undefiled , that is , so before god and the father . many hypocrites may be good towards men , who are not so towards god ; to be rich indeed , is to be d rich towards god. true repentance is e repentance towards god ; and he is unblamable indeed that is f void of offence towards god , as well as towards men . 2. he was good in the house of jeroboam . a wicked man may seeme good in a good place , but to be good in a bad place argues men to be good indeed . to be good in davids house , this was not so much ; but for this young man to be good in the house of jeroboam his father , whom the scripture brands for his idolatry , that he made all jsrael to sin and yet could not make his son to sin ; this argued he was sincerely good : as it did argue lots sincerity to be righteous in sodom ; for job to be good in chaldea ; and to be saints in nero's palace , and to feare god in jeroboams family , this is goodnesse indeed . there is onely one difficulty in the text , viz. what was that good thing that was found in abijah . for answer to this , 't is true , the scripture doth not particularly expresse what that good thing was which was found in him : but tostatus and p. martyr affirme from the hebrew rabbins , that when the jews of the ten tribes did on their appointed times repair to ierusalem to worship according to the command of god , and jerboam commanded souldiers to intercept them : this abijah did hinder the souldiers to kill them , and gave them passes to go to jerusalem to worship god , and incouraged them therein , notwithstanding the rage of his father , who had forsaken the true worship of god , and set up calves at dan and bethel . others think the goodnesse of this young prince was in this , that he would not consent to his father in taking away the government from the house of david ; but where the scripture hath not a tongue to speak , we have not an eare to hear , and therefore we shall not undertake to determine what the scripture hath not determined . there are many collaterall observations which i shall deduce from the severall circumstances in the text , and but name some of them . from the consideration that this good abijah died : good men , and usefull , and hopefull instruments may be taken away by death , when wicked men may live long upon the earth . bad jeroboam lived long , his good sonne died soon ; so true is that of solomon , a righteous man may perish in his righteousnesse , when a wicked man may prolong his dayes in his wickednesse ; briers and thorns and thistles wither not so soon as lilies and roses , they may be taken out of the world , of whom the world is not worthy , and they remaine behind , who are not worthy to live in the world . 2. from the consideration of the death of godly abijah , g when wicked nadab the other son of ieroboam lived , — observe that good children may be taken away by death from their parents , when ungodly children may live to be a shame and a curse to their parents 3. from the consideration of the cause why this gracious young man died so soon , it was for his fathers sins , as we may gather from vers . 9 , 10 , 11 , 12. that good children as well as bad may be outwardly punished , for the sins of their parents . 4. from all israels lamenting the death of this hopefull young man ; observe that good men who have been , and might be further usefull in their lives , should be much lamented at their death ; they that have lived desired , should die lamented . 5. from these words , he shall go to his grave in peace ; it is a great blessing to go to ones grave in peace in times of war and common calamity . he was good towards god ; he is good indeed , who is so to god , as well as unto men ; many are good in mans sight , that are not so in the sight of god. — there are two other circumstances upon which i shall a little inlarge my selfe , before i come to the main point i intend to handle from the age of this son of ieroboam , who is here commended for his goodnesse , it is said , he was a childe , vers . 12. whence it may be observed , it is very commendable to see goodnesse in young people : to see young men good men , is a very commendable thing . there were many good men in that time but to be good so soon as abijah was , when he was a child , the scripture records this to his praise . 1. i shall shew you that it is a commendable thing to see young men good men . this i prove , first , because the scripture makes very honourable mention of young men , when good men ; as first of obadiah , h that he feared the lord from his youth . and it is recorded to the honour of i timothy that be knew the holy scriptures from a child . ierome conceives that iohn was the most k beloved disciple , because he was the youngest of all l god remembers the kindnesse of our youth . god takes more kindly the kindnesse of our youth then of our age . it was matter of joy unto iohn , that he found m children walking in the truth . secondly , because god commends morall and common goodnesse in the young man n in the gospell , christ is said to love him , for his moral goodnesse and naturall ingenuity 2. the reason why it is so commendable in a young man to be a good man , is this , because their temptations are more , and their affections are stronger to carry them from god ; youth hath a stronger aptitude and proclivity to sinne then any other age , their blood is sooner stirr'd up to choler , and their strength to lust . as every relation hath its speciall sin , so every age of a mans life ; old age is peevish and covetous ; middle age proud , malicious and revengful ; young men are usually rash , lustful and voluptuous ; and therefore paul bids o timothy fly all youthfull lusts ; and therefore seeing youth is exposed to so many temptations , and subject to so many corruptions , — it is rare to see young men good . oh then be exhorted you that are young , to become religious betimes ; and to quicken you hereunto , consider . 1. if you be not good in your youth , you can never use the psalmists arguments , cast me not off o lord in the time of my old age , for sake me not when my strength faileth , v. 9. — and his argument he had before , v. 5. for thou art my hope , and h●st been my trust from my youth , and who would be without such an argument on his death-bed ? 2. consider , there are recorded in scripture many young men that were good , of al sorts and conditions , and of all callings ; and the holy ghost doth not only set down their goodnesse , but their age in which they were good : solomon a young king , obadiah a young courtier , daniel a young prophet , iohn a young apostle , timothy a young preacher , and here abijah a young prince ; and all these were good men , and are recorded for our example and incouragement . 3. consider , that god in the dispensations of his grace bestows it upon young men , and passeth by the elder . thus abel the younger was righteous , and cain wicked : iacob the younger brother loved , and esau hated ; thus david the youngest of iesses sons , and yet the best of them , and the chosen of the lord. god doth many times do as iacob did when he blessed the children of ioseph , he stretched out his right hand p & laid it upon the head of ephraim the younger , — so doth god in the dispensation of his grace many times pitch on the youngest , god saith , as ioseph , of all the rest , bring me benjamin , and gives him a double portion . 4. the time of your youth is the freest age of your life to betake your selves to the exercise of religion and duties of godlinesse . young men that are servants , have more freedome and lesse cares then when they grow in yeers , and the q cares & incumbrances of a family fill their hands and clog their hearts . 5. consider , if thou art not gracious in youth , the fins of thy youth may trouble thy conscience in thy old age . many young men who are active and venturous in the heat of their youth , get those bodily bruises and blows , that they feel the ache thereof to their dying day . thou that givest a blow or a bruise to thy conscience in thy youth , mayest feel this in thy old age . those sins which now thou feelest not , may be a trouble to thy conscience , and an aking to thy heart , when thou lyest on thy death bed . and though god do not remēber the sins of your youth to damne your souls ; yet he may make you remember them so as to be a trouble to your consciences . r these things which are the joyes of youth , may be the bitter burdens of old age . take heed of laying a loade on thy conscience when thou art young , lest god write bitter things against thee when old , and make thee to possesse the sins of thy youth , and fill thy bones with the sins of thy youth . a second use of reproofe of two sorts of people . first , of those who instead of being good when young , are wicked when they are young , such as fill their youth with manifold evils . usually youth is subject to these evils : 1. pride is the sin of youth , a preacher must not be a young novice , lest he be lifted up with pride . 2 rashnesse and indiscretion is usually the sin of a young head . exhort young men ( saith paul to titus ) to be sober●minded , to be discreet or wise ; how rash and heady was the counsell of the young men to rehoboam , which made him lose his kingdom ? yeeres teach experience . 3. lustfulnesse , which was the ground of paul's caution to young timothy . it timothy , who was so abstemious a man , that paul gave him advice to drink some wine with his water , had need of this caution , how much more have they that are not so exercised in duties of mortification ? which gave solomon ground to give that counsel , put away the euils of thy flesh , for childhood and youth are vanity . he was a young man that followed the harlot to her house . 4. ficklenesse and unsetlednesse of judgement ; and therefore in times of errour , the younger sort are most subject to be seduced ; children are tossed to and fro with every winde of doctrine : the hebrew calls a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifies to tosse to and fro , intimating that they are unsetled and unstaied in their judgements and resolutions . how soon was the minde of that rich and forward young man changed , mentioned in the gospel ? 5. to scoffe and condemn the aged ; they were children who did mock the aged prophet ; the young men derided job . 6 sensual pleasures and pastimes , — they do rejoyce and chear their hearts in the days of their youth ; sampson made a feast , for so used the young men to do . secondly , reproof lights heavily on those who seem to be good in their youth , but in their old age cast off goodness ; how many are like joash , who seemed to be a good young man whilst he seemed to be under the tuition of jehojada , but when he was dead , how did he break out . how many are there in the world , who have lost their affection and desires after god , which they had in their youth ? it was a brand set upon solomon , who , though when young , was well taught by his mother ; yet when he grew old , his wives turned away his heart from god. so david had his first days which were better then his last . even so amongst us , we have too many , who when they were young did love religion , and delight in ordinances , and when they became old have abated exceedingly , which may make them to fear the sincerity of their goodness ; for he that is truly good in youth will be so in his old age . a second remarkable circumstance is this , that this young abijah was good in the house of jeroboam . whence observe that it is a great commendation for men to retein their goodness whilest they live in bad places and families ; that this is so , we may see by that commendable mention the scriptures make of such as were good in evill places . thus god commends the church of pergamus , i know thy works , and where thou dwellest , even where satans seat is , and thou holdest fast my name , and hast not denied my faith , even in those days wherein antipas my faithful martyr , who was slain amongst you , where satan dwelleth . pergamus was a city more given to idolatry then all the cities of asia , and yet there were some that held fast the name of christ , and did not deny his faith : to be a saint in nero 's family is very commendable . and the reason thereof is , 1. because many of gods children have failed , and abated much of their goodnesse in bad places . how did peter fall in the high priests hall ; though when in good company he was zealous , yet there he denied christ . so abraham when he was in gerar , and isaac also , denied their wives : so joseph in pharaoh's court , and learn't the court oath , to swear by the life of pharaoh . hence god commands the children of israel , not to mixe themselves with the heathens , lest they learn their manners and customs . bad places are like bad aire for zeale to breath in ; as sheep amongst brairs lose part of their fleece , so good men in bad company lose part of their goodnesse . as one scabbed sheep may infect a whole flock : so one root of bitterness may spring up and defile many . 2. reas . because it is a cleer evidence of the sincerity of a mans goodness , to be good in a bad place . this shews thy grace to be grace indeed , when thou hast discouragements to be good , and then art holy ; this is a demonstration that thou art sincerely good , and that thy goodness is not counterfeit and taken up upon any sinister and hypocritical end . it is good to be good with the good ; but it is most excellent to be good amongst the bad , and to be best amongst the worst . from hence learn the power and unlooseableness of saving grace ; grace makes a man good in the worst times ; let a man be cast into prison or bad company ( which is the worst temptation ) yet he shall not lose his grace : true grace is compared to oyle ; now cast oyl into a vessel of water , and the oyl will not mix with the water , but will lie on the top ; grace will swim upon the water of temptation ▪ as all the water in the salt sea cannot make the fish salt : so all the wicked in the world cannot change the nature of grace ; a good man like the fish retains his goodness in bad places ; thus joseph retained his goodnesse in the court of wicked pharaoh , nehemiah in the court of artaxerxes , obadiah in ahab's court , daniel in nebuchadnezzars , the saints in nero's houshold , and abijah in wicked and idolatrous ieroboam's house . though it be a commendable thing to be good in bad places ; yet you ought to bewail your living in bad places : it is your misery , though not your sin ; thus did isaiah , wo is me , i am undone ; because i am a man of unclean lips , and i dwell in the midst of a people of unclean lips ; so david , wo is me that i dwell in mesech , and have my habitation in the tents of kedar , i. e. with the sinful , idolatrous and barbarous people , the posterity of ishmael ; thus lots righteous soul was vexed from day to day , while he dwelt in sodom , and saw their unclean conversations . hence we may gather , that it is our duty , the more bad the place or family is where god hath cast your dwelling , the better and more blameless you should labour to be ; you will by this adorn your profession , stop the mouths of adversaries , allure and win others to imbrace christianity . — we must be blameless and harmless , the sons of god without rebuke , in the midst of a crooked and perverse nation , amongst whom ye shine as lights in the world . stars shine brightest in a dark night , & fire burneth hottest in a cold and frosty day : so should thy star of profession shine brightest in darkest places , where thou livest , and the fire of thy zeal burn hottest in cold time , when the love of many waxes cold . then certainly it is a vain plea for men to excuse their wickedness , because they live in bad places ; this was abrahams fault to excuse his lie by being at gerar. seneca blames men of laying the fault of their badness on the place where they live : i am not ambitious by nature , but no man that lives at rome can be otherwise . i am not given to costly and rich apparel , but i must do so when i am at rome . it is the badnesse of thy heart , and not the place that makes thee bad ; no place though never so good , can exempt a man from sin ; the angels sinned in heaven , adam in paradise , judas in christs family , and no place though never so bad can excuse a man from sin . if it be so commendable to be good in bad places , then it is abominable to be bad in good places , to be dirty swine in a fair meadow ; oh how many are bad in good families , who despise good counsels , and hate the duties of religion in religious families ! if it was bad for peter to be evil amongst the high-priests servants , how abominable was it for judas to be a traitor amongst the apostles , and in the family of christ himself ! delight not to be in bad places and companys ; to delight in such , argues thou art bad thy self . we are to hate the garment spotted with the flesh ; some expound this , to avoid the occasions of sin : but mr. perkins gives this sense , to hate bad company , and he saith , it alludes unto the ceremonial law , that if a man had a leprous garment , or a●ga●ment any otherwise made unclean , his company was to be a voided . god therefore gave that command , not to plough with an oxe and an asse together the asse was an unclean creature , and the oxe was one of the clean beasts , and they must not be in the same yoke ; to note , ( say divines ) that gods people and prophane persons must not be yoked together . though they may occasionally meet together , yet they must not be yoked together ; a man may trade with the wickedest man alive , commerce is not forbidden , but our joyning with wicked men in a needlesse familiarity . keep company with the godly , and delight your selves with such as are good . it is lawful to be in bad company when a just occasion calls , but it is profitable to be in good company . he that walketh with wise men shall be wise , but he that is a companion of fools shall be destroyed . as a man that comes in a shop of persumes wil carry away the sent with him : so a man by conversing with the godly shall carry away some good with him . labour to to chuse those for thy companions from whom thou mayest get some good ; but if god should cast thee into a house like the family of jeroboam , imitate good abijah , of whom it is said , that in him was found some good to the lord god of israel , even in the house of ieroboam . sermon ii. at lawrence jury , london . 1650. 1 king . 14. part of the 13. verse . — because in him there is found some good thing towards the lord god of israel , in the house of jeroboam . having dispatched the observations which may be gathered from the circumstance in the text , i come to that main doctrine which i intend to handle , which is ; god doth not onely exactly take notice of , but also tenderly cherish , and graciously reward the smallest beginnings , and weakest measures of grace , which he works in the hearts of his own people . i might produce a cloud of testimonies to confirm this point . our saviour christ said , that be wil not break the bruised reed , nor quench the smoking flax . observe , it is not said ; the strong oak shal not be broken , but the bruised reed shall not be broken ; not the light and flaming torch , but the smoking flax , shal not be quenched . — smoking flax , where there is but little fire , and much smoke of infirmity , yet christ will not quench it , i. e. he will-cherish it ; here is the figure meiosis , here is lesse spoken then intended . — he will be so far from quenching , that he will cherish the smoking fl●x ; as in another place god is said , that he will not despise a broken heart , i. e. he will highly esteem it . solomon speaks of the fig-tree putting forth her green figs , and the vine with her tender grapes gives a good smell , that is , the little measure and weak beginnings of grace in young converts , do please the lord jesus christ , and are as a sweet smel in his nostrils . again , christ saith , let us see if the vine flourish , whether the tender gr●p● appear , and the pomegranate bud forth . the green buds regarded by christ as well as the ripe and grown fruit . in opening of the doctrine , i shall endeavour to clear these two things ; 1. that some of gods people have but weak measures and small beginnings of grace . 2. though there be but a little grace , yet god will regard and reward it . 1. that some of gods people have but a little grace , — , have but the beginnings of grace wrought in their souls . in the handling whereof are three things , 1. the truth of the proposition may be made good from the scriptures . 2. i will lay down notes of discovery , to know such as have but small measures of grace wrought in them . 3. and then shew why god in his wisdom will not suffer his people to be all of an equall strength and stature in grace . 1. how douth it appear that some of gods people are but weak in grace ? 1. by the different names and titles that are given unto christians in holy scriptures , arguing they are of different measure and growth in grace . 1. s some are called strong men , and others weak . 2. some are called t babes in christ , and others called grown men . 3. some are called u trees of righteousnes● , plants of renown , that grow like cedars in lebanon : others are but a bruised reed . some are x kids in christs flock , and lambs : others are as the he-goats that go stately before the flock . 4. some have grace flaming forth in much zeal and vivacity , they have y the spirit of burning ; and others are but smoking flax , i. e. christians that have much of the smoke of infirmity , & but little of the flame of grace . 2. by the analogy that is between spiritual and natural differences of age , strength , and stature in man ; the holy scripture exactly sets down all the different degrees of grace , under the similitude of the different ages of men . 1. there is a z forming of christ in the heart , and so a spiritual conception . 2. there are those that are but new-born babes in christ . 3. there are some that are advanced from infancy to be young-men . 4. there are some that are grown men in christ , old men . — and all this doth but set forth the different degrees of grace that are in christians , some having less some more . — in the church of christ , which is his orchard , there are trees of all sorts , spikenard and saffron , calamus and cynamon with all trees of frankinzense , myrre and aloes , &c. brightman on this scripture notes , that hereby is meant the several sorts of christians . spikenard & saffron are young weak professors ; these are tender plants that scarce lift up the head above the ground . calamus & cynamon which are shrubs of two cubits high , more christians of a middle size ; & the other trees note christians of a more eminent measure and growth in grace . a second question , how may a man know himself , that be is but of a little measure and small beginning in grace ? 1. to be much in dependance on duties , argues thou art but weak in grace . a young christian is like a young carpenter , he makes many chips , & hath many blows , but doth not make such smooth work as an experienced carpenter , who will make fewer chips , and at fewer blows better work : so young christians , they are much in the use of duty , but they are ap to relie upon duty ; they think duties make them saints , & they are apt to make saviours of their duties . young christians are 1. affectionate in duties , and 2. frequent in their duties . 3. and see not their failings in their duties , and so are apt to rest on their duties . as it is a signe of an apostate professor to cast off duty , so also a note of a young and weak professor to rest too much upon his duties . 2. a weak christian is not clearly insighted into the close & spirituall failings , which cleave to his performances . he doth see his gifts , and takes notice of his affections , but he doth not see the vanity of his minde , the unsoundness of his ends , his carnal dependance upon his duty , self-love and vaine glory ; but in tract of time a grown christian doth take notice of these things in himself ; an experienced christian will take as much notice of his failing in duty , as of his ability in it , and though he discerne an inlargement of gifts and graces in him at some times ; yet he still discerns much spiritual pride , popular applause , ostentation of gifts , too much forwardnesse in setting out his parts , which a weak christian seldom perceives . 3. to have a scrupulous conscience about matters of indifferency argues a weak christian ; for so the apostle cals them , weak in the faith , such as did binde the conscience when the scriptures left it free . one believer thought he might eat any thing , and another doubted of the lawfulnes of eating sundry things . now those that doubted , the apostle cals * weak ; and the weak conscience is apt to be defiled . not to know our liberty , & to abuse our liberty , is an argument we have but little grace . young converts make more sinners then ever god made , they perplex and intangle themselves meerly in indifferent things . it is true , there ought to be a consciencious tendernesse in all christians : tendernesse of conscience is our duty , but a tormenting , intangling scrupulosity is our infirmity : and yet as a weak christian is better then no christian , a weake faith is better then a dead faith ; so a scrupulous conscience is better then a seared conscience . 4. to be so intently set on the exercises of religion as to neglect our particular callings , is a signe we are but weak in grace . it was a good saying of that famous man of god , dr. sibbs ; i like that christian well , that will hear much and live much , that , will pray much and work much . in young converts their affections are strong and stirring , and they think they can never hear enough , and they many times do neglect the duties of their callings , which doth argue their weaknesse and infirmity . an experienced grown christian , is regular in his general and particular calling ; so as the one shall not justle and hinder the other . 5. to have mens persons in admiration argues weaknesse in grace ; such were the corinthians who had mens persons in admiration : the apostle calls them , children , babes and poor , low , and carnall christians : babes , though they had the life of christians ; yet they had but little of the strength of christians . — they were carnal , they savoure'd more of the flesh then of the spirit . ignorance is often a cause of admiration ; weak christians who have but little knowledge , are apt to be so taken with mens persons , that one cryes , i am of paul , and another , i am of apollo , and so fall into the sin condemned of having the faith of christ with respect of persons , to cry up one minister , and to cry down others . to idolize some , & to despise others argues that thou art weak in faith . a solid christian loves all good ministers , and can contemne none . 6. to be easily seduced and led away into error , argues but weaknesse in grace . those the apostle calls children who are tossed to and fro , and carried about with every winde of doctrine . weaknesse of head doth argue that grace is not very strong in thy heart . the way not to fall from our stedfastnesse , is , to grow in grace ; for the apostle peter doth joyn those two duties together , having given a caution , vers . 17. not to fall from steadfastnesse , vers . 18. he gives counsel to grow in grace ; strong christians are stedfast , whereas weak ones are inconstant ; and therefore those professors that have been whirl'd about with divers opinions , it is an evidence they have but weak grace , if any . 7. such as are only acquainted with the common principles of religion , without further search into the depths and mysteries of religion . — there are some professors who may be fitly stiled babes in christ , because they have need of milk , being unskilfull in the word of righteousnesse , that is , in the more solid doctrines of the gospel , concerning christ , who is our righteousness . thus the disciples and apostles of christ knew but little of the mystery of our redemption at first , and were ignorant concerning the a passsion of christ , of the b resurrection , as also of the c ascension of christ , till the holy ghost came and taught them these things , and brought those things to remembrance that christ had taught them . 8. weak christians are strong in affections , and not in judgment , they have usually more heat then light ; young christians are like young horses , they have much metal , but are not so fit for a journey , because they are not so through paced : there are many christians that have much zeal and affection , but are not so solid in their judgments ; but this argues much weakenesse in grace . 9. a weak christian is one that cannot bear reproof . sharp weather will discover whether thou art of a weak or sound body ; — so a sharp reproof will discover whether thou art of a weak spiritual temper & constitution . when nathan came to david he could bear the reproof , though the prophet told him to his face , he was the man that had sinned ; but asa , though a good man , could not endure the faithfull reproof of a prophet , but was wroth with the seer , and put him in the prison-house . 10. a weak believer is one that can trust god for his soul , but not for his body . — so jesus christ argues that those had little faith , who did expect heaven and happinesse from god their father , and durst trust him with their souls and eternal concerments , & yet durst not trust him for food & raiment . there are those that dare trust god for heaven , and yet not trust him for earth , but these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of little faith . the disciples when they wanted bread , began to reason amongst themselves how they should be supplyed . — oh ye of little faith ( saith christ ) why do you thus reason ? can you trust me for the bread of eternal life , and dare you not trust me for the bread of this life ? be not then discouraged you that discern in your selves but small measures of grace ; look on your wants and imperfections , so as to grow in grace , and not to be content with any measure : but look not on the small beginnings in grace , as discouragement to you . when you see in a field a great oake , you may say , this great tree was once but a small acorne . those christians who are now but small spriggs , may hereafter be tall cedars : say to thy soul , though i am but weak , yet i shall be strong : grace where it is true will be growing , the smoking flax may be a burning and shining lampe in gods candlestick : and therefore as you must not be content with the greatest measure of grace ; so neither be discouraged with the least measure of grace . a grain of mustard seed , may grow a great tree . content not your selves with small measures of grace ; a little of the world will not content you . — in the womb a foot contents us , three foot in the cradle , and seven foot in the grave : but betwixt the cradle and the grave , a whole world will not content us , and shall a little grace content us ? for wealth and desire of it , thou art as the horse-leech which cries , give , and as the grave that never saith it is enough ; and for grace wilt thou be content with a little ? sermon iii. at lawrence jury , london . march 16. 1650 / 1. 1. kings 14. part of the 13. verse . — because in him there is found some good thing towards the lord god of israel in the house of jeroboam . we have given some scripture characters of those that have a little grace , now we proceed to resolve a third question . 3. quest . why doth god so order and ordain it , that among his own people all shall not be of an equal stature in christ , but there are of them some in whom there shall be but the beginnings of grace found ? answ . it is true , it is not with regeneration as it was in the creation ; it is not with the trees of righteousnesse , as it was with the trees of paradise , which were created all perfect at the first : but it is not so in the work of grace , we are not perfectly sanctified , nor at once , but we perfect holinesse in the fear of god , and that by degrees ; and god hath given to some of his people but small beginnings and measures of grace , and that for these reasons . 1. to put a difference between our estate on earth , and our being in heaven . in heaven we shall all have an equal stature in grace , though it be disputed that there are different degrees of glory . but in heaven the spirits of just men shall all be made perfect , and there we shall all come unto the measure of the stature of the fulnesse of christ . all believers here are justified by god alike . god doth not acquit the strong , and hold guilty the weak , but justification is alike to all , but our sanctification is not alike , but when we come to heaven , our sanctification shall be then as our justification is now , that is , perfect and equal , we shall have not only a perfection of parts , but of degrees . 2. this is to make men live in a continual dependance upon divine influxe and supplies from the spirit of god. if children should be born perfect men as adam was created , we should not then see that continual need of , & dependance on our parents . we are bred in the womb , and afterward born in the world , and then by degrees grow up from stature to stature ; and so it is in grace , god deals thus — converting grace doth not make us so perfect as we shall be afterward . at the first creation he made the trees all fruitful , and at their full growth ; but now 't is otherwise , they are first kernels or seeds , then plants before they are grown trees , and they have dependance on the influences of heaven : so we are first babes , then young men , and then strong men in christ , to keep our souls in a dependance on gods grace . 3. for the greater ornament of the mystical body of christ . in a natural body , if every member should be of an equal bignesse , the body would be monstrous : but the body is so proportioned in its different members , that the lesser become serviceable to the greater , and so they all orderly discharge their mutual operations . as in musick there would be no harmony , if the strings were all of an equal bignesse ; but one string being the base , and the other the treble , that makes the musick to be more melodious ; so it is in grace , the different degrees of grace makes the body of christ more harmonious . it is here as in some curious piece of needle work ; if all the silkes were of one colour , it would not set out the work with so much lustre and amiablenesse , as the variety of colours will do . 4. to make gods people see a necessity of maintaining fellowship and communion together , to edifie and build up each other . there would be no need of christian discourse and holy fellowship , did not our weaknesse require it . as among the members of the body , god hath so ordered them , that each member is serviceable to another , the eye cannot say to the hand , i have no need of thee : so among the people of god , some being weak , others strong , there is a necessity of maintaining communion together . there is an instinct in nature , that things weak in themselves cleave to those things which are stronger then they . the conies are but a feeble flock , yet make they their houses in the rocks : among birds the dove the silliest and most shiftlesse creature , yet she hides her self in the clefts of the rock ; the vine among the trees the weakest , yet it clings to the wall ; the hopps among the plants , yet it twines about the pole . so god hath ordered it in his infinite wisdom , that some christians should be stronger , and some weaker in grace , that the strong may help the weake , and each be serviceable to one another . 5. to set out the glory of god in all his glorious attributes . 1. this different size of grace in christians , doth glorifie the mercy of god , and the free grace of god , who when there are some christians that have but a little grace , yet god rewards those small measures of grace with great measures of glory . 1. this magnifies the power of god , who when we are weak , yet the great god manifests his power in our weaknesse , yea , his strength is made perfect in weaknesse . and therefore paul addes , vers . 10. for when i am weak , then am i strong , that is , in christ . is it not a demonstration of great power , to keep a small sparke of fire that it shall not be quenched in a flood of water ? yet behold that little spark of grace in thee , shall not be quenched in thee by the flood and torrent of thy corruptions . it is by gods power that the least measure of grace shall be preserved . there is not so much of gods power seen in preserving the angels , as a weak believer ; for the angels , though mutable , yet are perfect creatures , they have no weights of sins and corruptions to pull them down . but alas ! we have such a bias and inclination to sin , that we are apt to be turned aside from god every moment . the power of god is more seen in preserving a poor believer in the state of grace , then in preserving the angels in the state of innocency . and as gods power is seen in preserving of a little grace , so it 's also seen in the increasing of small grace . grace is like to that cloud which the prophets servants saw , which at first was but like a mans hand , but afterwards , it overspread the whole heavens . true grace is of a spreading and increasing nature ; and therfore the increase of our graces may be shadowed out in the vision of the waters of the sanctuary , which at first were but to the ankles after that to the knees , then to the loynes , and at last so deep that they could not be passed over . 3. god doth hereby glorifie his wisdome , as gods wisdome is demonstrated in the world , by the variety of creatures , which are not all of the same bulk and bignesse , but some bigger and some lesser : so in the church of god , his wisdom appears , that some christians are of greater , and some of a lesser measure of grace . search the whole creation and you shall find the wisdome of god in the variety of creatures . in the heavens there are the greater and lesser lights , and so starres of different magnitude , doe beautifie and bespangle the heavens : so in the sea there are greater and lesser fishes : in the air the great eagle and little sparrow : on the earth the elephant and little dog : amongst the creeping things there 's the great serpent and the little pismire : amongst the vegetables , the tall cedar and the hysop on the wall : and also amongst the rationall creatures , there is a gyant and a dwarfe : a grown man of a tall stature , and a childe but of a span long . so is gods wisdome greatly illustrated , that as there is variety of natural proportions in the world ; so there are various proportions of grace in his church amongst his children . before i come to apply this point , which is of very great use to gods children , for their comfort ; i shall lay down some general positions about small measures of grace . that in the church there are found more weak christians then strong , more young converts then old and grown christians . as in a forrest there are more young sprouts then old trees , in a garden more young slips then old roots , in the world more young children then old men . in niniveh there were 120000 infants , but there was not such a number of old men . by how much things are perfect , by so much they are the fewer . look amongst other creatures , those that are of a bigger bulk are of a lesser number , as in the sea there are more young and little fish then great whales ; on the earth the smallest things are innumerable ; in the aire there are more swarms of flies , then flocks of birds ; so in the church of god there are more that are young and weak converts then old christians . it is with most christians as it was with jonathans signal arrows , which he shot to warn david by , of which two fel short , and but one beyond the mark : — so where one christian shoots home to the mark of the price of the high calling in christ jesus , there are many fall short . that there are many that have but weak measures and small beginnings of grace , who have been a long time under the profession of religion , and under the means of grace ; such were the hebrews , who for the time that they ought to be teachers , yet had need that one should teach them again , which be the first principles of the oracles of god , and are become such as have need of milk and not of strong meat ; and i may accommodate to this purpose that speech of christ , many that are first shall be last , and the last shall be first . there are many who went out early , and took as it were the first step in profession of religion ; and yet others have over-gone them , who went out after them . many who have but weak measures of grace , have been of long standing under the meanes of grace . and therefore christians are not to judge the strength of grace by their profession , but by their proficiency ; it is not how many yeares you have been professors , but what experience and judgment have you gotten under ordinances . that the smallest measures of grace cannot merit eternal life and glory , because great measures cannot . in merit there ought to be a proportion ; but between grace and glory there is none ; our services are imperfect , our salvation is perfect ; our services but momentary , our glory is eternal ; there is no comparison between our light duties and eternal weight of glory . the church in the canticles is described according to the several parts of her body : her voice is sweet , her countenance comely , and her doves eyes are btautifull . behold thou art fair my love , ( saith christ ) thou hast doves eyes , thy cheekes are comely with rowes of jewels , and thy neck with chains of gold. now it is very observable , that though christ commends the churches eyes , her hair , her teeth , her lips and speech , her temples , her breasts , her neck , &c. yet he doth not commend her hands , to shew that though she be adorned with many graces , as with so many beautiful ornaments and cōmely lineaments , yet she merits nothing at the hands of christ by all her doings . the churches beauty is perfect through the comelinesse of christ . that believers ought not to rest satisfied with the small measures of grace , they have received ; though a little grace may bring you to heaven , yet you are not to take up therewith ; but if you have got a little grace , labour for more ; and to quicken you hereunto , consider , 1. small measures of grace are not so sensible and evidential to your selves , little things because they are little , are not seen . there may be a little dust hovering up and down in the aire , yet because it is small we see it not : this i● the reason why christians doubt ; grace is little , and therefore it is not discern'd . compare mat. 8. 28. with mar. 4. 40. and we shal finde , that in matthew , christ saith , in his reproof to his disciples , o ye of little faith . and in mark , how is it that ye have no faith ? you may from the variety of these expressions gather this , that a little faith unexercised , as to comfort , is as good as no faith : it was so little , it was as good as none in that particular exigence they were in ; you may have a little grace , and yet as to comfort , that little and weak grace may not further thee in a way of strong consolation . not but that a weak christian is accepted , that the weaker christian may lie in his fathers bosome ; — yet it is the strength of grace that gives us strong consolation . 2. consider , that small measures of grace , though they may bring you to heaven , yet they are not so usefull to others ; a weak christian cannot do much good in christian converse , because they want judgement and experience in the wayes of god ; and therfore such are not to be received to doubtfull disputations , but are to be born withal . spiritual and strong christians are most useful . young converts are not fit for some exercises about religion ; they are not fit to strengthen others . when thou art converted , strengthen thy brethren : it is not to be understood of his first conversion ; but of his progresse in religion , as if christ had said ; when thou art strengthned thy self , strengthen thy brethren . — there are some duties which young converts are not fit for ; a piece of new cloth is not fit for an old garment , neither old bottles fit for new wine . pareus and most expositors refer that place to that case of conscience , why christs disciples did not fast often : — they were like old and weak bottles , and so were not fit for that strong duty which was as new wine , and would be apt to break them . christ said to his disciples , that he had many things to say unto them , which in regard of their weaknesse they were not then able to hear . 3 , nor are small measures of grace so honourable to god ; god is glorified , when his people bear much fruit . much meanes and paines and little fruit , is a shame to the vine dresser ; and therefore believers must not rest satisfied with smal measures of grace . it is our duty to improve those smal measures of grace which god hath given us . and consider , as he that is faithfull in a little , god will make him ruler over much . use of grace will increase it ; — yet if thy grace be increased , ascribe all to god , it is gods pound , and not thy pains hath gained . 1. vse is of comfort to weak christians , to those young abijahs , in whom there is found but some little good . let such know to their comfort , 1. though thy grace be but little in quantity , yet it is much in value . a pearle , though but litle in substance , yet it is of great worth , so a little grace is of great value ; the heart of a wicked man is nothing worth ; you may have much knowledge , and seeming grace , but no true worth . a shop full of barrels will not make a man rich , unlesse those vessels be full of commodities : gifts as to heaven , are but the lumber of a christian , it is grace that makes him rich towards god. 2. though thy grace be little for the present , yet it will grow for the future to a greater measure . the little grain of mustard-seed ( the least of seeds ) will in time grow up to a tree . grace is fitly compared to leaven , which is of a spreading nature ; to the cloud which the prophets servant saw , and to the waters of the sanctuary , which did all increase . an infant of dayes shall proceed by degrees , till he become like the ancient of dayes , perfect as his heavenly father is perfect . naturalists observe , that the seeds of the cypresse-tree are very small , and yet of them proceeds a very high tree : such is the birth and growth of grace . 3. the little measure of grace once begun in the soul shall be perfected . — god wil not break the bruised reed , nor quench the smoaking flax until judgment be perfected in victory . by judgment is meant there , the work of sanctification , till that comes to be prevalent over corruption . paul was confident , that the that bad begun a good work in them , would finish it , unto the day of jesus christ . the lord is faithful and will doe it . god hath commanded us to go on to perfection , and he doth not command impossibilities . god blames men of folly , in not proceeding to finish when they have begun to build . god will never begin to reare up a structure of grace , and never finish it . — besides , god hath promised to perfect that which concerns his servants . 4. the weakest christian hath grace alike for quality , though not for quantity , though thy grace be not so much ; yet it is as true as others : though but a convert of yesterday : yet grace as true as of an old stander in religion . — faith is alike precious in all believers ; for quality , though not for quantity . — faith in all believers is alike , 1. in respect of the author , god. 2. the object , it holds upon the same christ . 3. the means of working it are the same , viz. the word and spirit . a little grace is true grace . fire in the sparke is as well fire as the flame : the filings of gold are gold , as well as the whole wedge , a drop of water is water , as well as the whole ocean . a little grace is true grace . 4. the end , it hath the same salvation of soul , 1 pet. 1. 9. 5. god will not put your weak grace to tryal beyond your strength ; god will debate with it in measure ; he will stay his rough wind in the day of his east-wind . — thou shalt not have such boisterous stormes of temptation , as a strong christian — god will not suffer us to be tempted above what we are able . god will take care that the spirit shall not faile . 6. take this for your comfort , the least measure of grace is enough to bring you to heaven . this is not spoken to make you idle , but only to comfort a perplexed conscience . many because their grace is weak , they think they have no grace . i have set before thee ( saith christ to the church of philadelphia ) an open door , and no man can shut in for thou hast a little strength , and hast kept my word , and hast not denyed my name . it is true , our comfort lies much in the comparative degree , but our salvation in the positive degree ; strong grace hath strong comfort ; much faith will bring thee with much comfort to heaven ; but a little faith will bring thee safely to heaven . sermon iv. at lawrence jury , london . march 16. 1650 / 1. 1. kings 14. part of the 13. verse . — because in him there is found some good thing towards the lord god of israel in the house of jeroboam . before we come to the use of caution , i shall here state a case of conscience , which is this , that if amongst gods people there are some found that have but little grace , and but small measures found in them ; then what is the least measure of geace , less then which a man cannot be said to be in the state of grace ? this is a practical and useful case . first : this is of great use to christians , who are but of a lower form in religion , and have but little grace ; yet they may know that little they have : and though they have not attained strength of grace ; yet they may know the truth of grace in themselves : and although they come short of strong believers , yet they shall hereby know they go beyond the hypocrite : for the least measure of grace , is better then the greatest measure of gifts . secondly , the knowledge of this will quicken the soule unto due indevours after a further increase . this will teach them to abound more and more . now that we may discover what is the lowest degree of true grace , we shall shew you it in some of these following particulars . 1. a light in the soul to see the evill and the mischievous nature of sin , though not an ability to mortifie sin . the entrance of gods word giveth light , and giveth understanding to the simple , that is , the first work of the word upon the soul , the very beginning of converting ; grace in the heart is light , whereby thou seest sin and its sinfulnesse . and it was in the first creation , the first thing that was created was light : so in the second creation , the first work is to open the eyes of the blind , and to turn them from darknesse to light , and from the power of satan unto god. upon the work of conversion in the souie , the first degree of grace is to be inlightned with the light of the living so that where this light is wanting ; there cannot be a work of grace . 2. a setled and fixed purpose of heart to leave sin , and to cleave unto god. — grace doth not consist so much in an actual mortifying of sin , as in an unfeigned and settled purpose of heart to leave every sin . the prodigals resolution to go to his fathers house , argued some grace in him . i will arise and go to my fathers house , that is , i will leave my wicked company and courses ▪ and it is said , his father saw him afar off , and ran and met him . the lord did work in him a purpose to leave his sin . gregory on this saith , that remission of sin came to his heart before his confession breake out in his speech to his father . so david , i acknowledged my sin unto thee , and mine iniquity have i not hid ; i said i will confesse my transgression to the lord , and thou forgavest the iniquity of my sin . augustine observes on this place , that david doth not say he did confesse , but he purposed to confesse hi● sin , and yet this his purpose was true grace , though one of the least measures of grace . that holy purpose of david argued grace in him , when he said , i have purposed and will not transgresse thy law , i have sworn and will perform it , that i wil keep thy righteous judgements . it argues grace when a soul doth cleave unto the lord with ful purpose of heart . 3. another low measure of grace is this ; a sensible complaint of the want of grace . thus he that came to christ , and said with teares , lord i believe , help thou my unbelief , he had grace . he doth not say , lord help my faith , but lord help my unbelief . his expression about his unbelief , did note not onely his want , but his sensiblenesse of his want . this is that poverty of spirit , which hath the first place in the beatitudes ; this is the lowest round of the ladder . the apostle tels us , that the spirit helps our infirmities , in sighs and groans that cannot be uttered . observe here , that it 's not said the spirit helps us with comforts and joyes , but with sighs and groans , whence we may learn that the spirits help is as well in sighs and groans , and sensible complaints of our wants , as in holy ravishments . strength of grace is seen in holy joyes and ravishments of spirit , but truth of grace may be seen & discerned in sighs , groans and complaints of our wants ; they are said to be sighes and groans which cannot be uttered , not in regard of their greatnesse ; but ( as master perkins observes ) in regard of their weaknesse . gods children at first wanting ability to expresse their own thoughts . to be sensible of the want of grace is grace ; for nature cannot make a man duly sensible of the want of grace , nor sensibly to complain of that want . 4. earnest desire after more grace , argues there is grace in the soul , though it be but small . i do not place the beginning of grace in an ability to exercise grace ; but rather in an earnest desire after grace . desire after grace , is accounted by god the grace it selfe we desire ; for so we finde that nehemiah's desire to fear the lord , is counted for actuall fearing god. desires are the seeds of grace , and the graces themselves are the blossomes and sweet fruit that spring from thence ; grace exercised is the fruit of a holy desire after grace . that the desires after grace is in gods acceptation grace , may be thus demonstrated . 1. gods people have appealed unto god , concerning the uprightnesse of their hearts , meerly by their desires ; — so saith the church . the d●sire of our soul is to thy name , and the remembrance of thee ; and with my soul have i desired thee in the night . 2. god hath made many gracious promises , not only to the acting and exercising of grace , but to the desires after grace . blessed are they that do hunger and thirst after righteousnesse : for they shal be filled . — if any man thirst ( saith christ ) let him come unto me and drink ; nay there is a general and universal invitation to every one that thirsteth , to come to the waters ; and god hath promised to give to him that is at hirst of the fountain of the water of life freely . the lord hath promised to fulfil the desire of those that fear him , and wil heare the desire of the humble . so that by these promises it doth appear , that hungring and thirsting , & desires after grace , are graces in gods account and acceptation . now lest men should rest in lazy and sluggish desires , and thereby neglect the exercise of grace , i shall give you an account in what sense the scripture reckons upon desires after grace , to be grace . 1. they are supernatural desires . 't is true there are natural desires in the soul after that which is good , — it is the language of nature , who wil show us any good ; now these desires may and do arise from the motion of the natural and unsanctified will of man ; and these desires are after happinesse , and not after holinesse ; such were the desires of balaam : who said , let me die the death of the righteous , and let my last end be like his . this was but a natural desire . but true desires in the soul are after heaven , for holinesse sake . bernard notably sets out these desires of natural men , — that they have a desire of the end , and not of the means . 2. desires after grace are joyned with holy indeavours ; and therefore the apostle joyns desire and zeal together ; to intimate that true desires are alwayes joyned with zealous indeavours . thus the apostle also joyneth a readinesse of will , and performance together . god will never accept the will for the deed , unlesse there be an indeavour to performe , what we say we are willing to do . and therefore solomon rightly describes , how pernicious desires are without indeavours . the desires of the flothfull ( saith he ) kil him , because his hands refuse to labour . bernard describes the lazinesse to the life : carnal men love to obtain , but love not to follow christ : they will not indeavour to seek him whom they desire so finde . 3. desires which are true and gratious are unsatisfiable ; thus david speaks of his desires : my soul ( saith he ) breaketh for the longing it hath to thy judgments at all times ; yea he further describ es the ardency and unsatisfiablenesse of his desires by the harts panting after the water-brooks . the hart is naturally the most thirsty of all creatures , but this thirst is much increased when the poor beast is chased with dogs : even so the true desires of the soul after grace , are earnest , ardent and vehement desires . 4. you may know true desires after grace by their object . desires they are not gracious , if they be more after outward things then after god. so david , my soul thirsteth after god , after the living god. my soul thirsteth for thee , my flesh longeth after thee in a dry and thirsty land where no water is . thus his soul longed , and did break with longing after gods judgements . — now therefore wouldest thou know whether thou hast any begining of grace in thy soul , examine what thy desires are ; perhaps thou canst not pray , but thou desirest to pray : perhaps thou canst not mourn for sin , but dost thou mourn that thou canst not mourn ? perhaps thou dost not believe , ( as thou fearest ) but dost thou desire to believe ? perhaps thou canst not repent , but dost thou desire to repent , and dost thou labour to repent ? then thou mayest conclude that thou hast some beginnings of true grace in thy soul . 5. we may know the truth of grace though it be little , by the earnest desire after the word and the means of grace . — thus peter sets forth our desires , as new born babes desire the sincere milk of the word , that ye may grow thereby . there is in a child a natural instinct as soon as ever it is born , to desire after the mothers breast : the apostle makes it a resemblance of a spiritual man ; a man spiritually new born , wil desire after the word , the means of grace , that he may grow in grace . 6. an indeared love to those that have grace . by this you know you are past from death to life , because you love the brethren . casuists upon this text , say , that love to gods children is the first grace , and first appears in young converts . the natives in new england , it is observed , upon their conversion , ( for god hath begun there to bring some of those poor creatures from darkness to light , and from the power of satan to himself ) the first appearance of grace in them , is in their love and respect to those that are truly gracious . thus i have shewed you an answer to the question , what are the least measures of grace , without which , or some of them , a man cannot be said to have grace , and wheresoever any of these are , that mans condition is safe , and these little measures of grace will bring a man to heaven . i shall here lay down some cautions to prevent mis-application . — though these small measures of grace are saving , yet you must not content your selves with them . take heed , lest what i have said , for the support of the weaknesse of some christians , become not a pillow for the idleness of others ; but let us striue to go on unto perfection . we must not sit down with any measure of grace . and to perswade you hereunto ; 1. consider , that things meerly necessary and sufficient to maintain a natural life , wil not content a man : what man is content , though he hath clothes enough to hide his nakedness , and food enough to keep life and soul together ? — but he desires not onely clothes for nakedness , but ornament , & not only food for hunger and necessity , but delight . now shall men be unbounden after their desires for outward things , and shall they sit down and say they have enough for heavenly things ? 2. consider , if thou contentest thy self with a small measure of grace , though thou shalt have the fruit of thy grace when thou diest , yet thou wilt want the comfort of thy grace whilest thou livest . it is strength of grace that gives assurance . weak grace will bring thy soule to heaven , but it is the strength of grace will bring heaven into thy soul . the work of righteousness shall be peace , and the effect of righteousness shall be quietness and assurance for ever . a childe of god hath seldom peace and comfort from the habit of righteousness , but from the exercise of righteousness . he that lacketh these things ( saith peter ) is blinde , and cannot see afar off , &c. this is not spoken of wicked men who have no grace , but of such who have grace : and because they exercise it not , do not discern the comfortable fruits of grace in their souls . a little faith unexercised , is as to comfort ( as we have shewed ) as good as no faith . — they that adde not to the ftocke of grace , will want the comfort of grace . so that a weak christian , who is compared by peter to a pu●blinde man : he cannot see ( because the eye-sight of his faith is weak ) afar off ; he cannot see his name writ in heaven ; — he will want the comfortable evidence of grace in his heart , who contents himself with measures of grace . the second caution is , take not those things to be evidences of the truth of grace , which are evidences onely of the growth and strength of grace . weak converts do involve themselves in a labyrinth of misery , in judging themselves by those symptomes , which are evidences only of the strength of grace . thou must not judge thy self whether thou art in the state of grace by this ; as whether thou hast ravishing joyes and comforts of the holy ghost ; these are things that god indulgeth to some few , and those of a long standing in the school of christ . in a school , a scholler must not compare himself with one of the highest form : if thou wouldest judge of the truth of thy grace , judge by the lowest measure . the reason why hypocrites and low-form christians do mistake , is this : hypocrites judge they have grace because they have gifts , and weak christians judge they have no grace because they do not finde such measures of grace in them as are in others . we do not use to say , it is not day because it is not noon . — it is unthankfulness to god , and uncharitableness to our selves , to argue a nullity of grace from the weakness of it ; & therefore if thou canst not say , i see my grace , yet it 's well if thou canst say , blessed be god , i see my sin ; if thou canst not say that thou leavest sin , yet it 's well if thou canst say , i have a full purpose of heart to do so : if thou canst but cry out for the want of grace , yet comfort thy self , and do not conclude thou hast no grace do not conclude you have small measures of grace , because you have but smal measures of comfort ; this is the fault of young converts , they take measure of their grace by their comfort , which is a false and deceitful rule ; growth of grace is not to be measured by the working of joy : the sweet blossome of joy may fall off , when the fruit of grace may come on ; yea sometimes christians of the greatest measure of grace , may have the least measure of comfort ; and all to let us know , that as the being and exercise , so the comforts of our graces comes from free grace . our lord jesus christ , who was annointed above his fellows , and was full of grace and truth , yet in the time of his desertion was without comfort , when by reason of the suspension of the favour of god his father , he cryed out , my god , my god , why hast thou forsaken me . and so sometimes christians that have but little measures of grace , may have much comfort ; and this is the reason of that flash of joy that young converts have ; it is gods indulgence towards them , to give them great joy at their first conversion : and indeed their joy at that time is the more taken notice of , because usually such have much trouble of minde when they pass through the pangs of the new birth , the change is then specifical , which afterwards is but gradual : and so though they have afterwards more grace , more setled joys and comforts , yet at their first conversion they may have more sense of their joyes , though afterwards they may find an increase of grace , when joy may be as real , though not so sensible ; and therefore do not judge thy grace by thy comfort . do not conclude the measure of thy grace little , because thou hast but a little measure of gifts . gifts are the issues of time and experience , and the fruits of studies advantaged by the strength of natural parts . a man may have a quick and pregnant invention , a profound judgement , a retentive memory , a clear elocution , and the like , and yet none of these things can be arguments of grace , but all are but natural endowments . gifts may be high , and grace may be low : thus it was with the church of corinth , they were inriched with utterance and knowledge , and they came behind other churches in no gift ; and yet the apostle speaks of these very corinthians , that they were very low in grace : for so he taxeth them , 1 cor. 3 1. that they were not spiritual , but carnal men , babes in christ , that by reason of their envying , strife and divisions , they were carnal , and walked as men ; thus the church of laodicea was rich , and increased in gifts , and grew proud of it too , and yet for grace was poor , and naked , and blinde , and miserable . it is with some professors as it is with a well read schollar , who having read many books of geography and the description of places , can discourse of them very well , but if he were to travel those countries , of which he hath so often read , he would soon be at a loss : — so gifts may carry men far from matter of discourse about religion , but its only grace that inables a man to practice religion . a childe of god that hath but a little measure of gifts , may have for all that much grace . of all the seven churches of asia , it is said of philadelphia , that she had but a little strength that is but little strength of parts and gifts , and yet that church was very eminent for grace ; for she with as much , if not more faithfulness then the other churches , did keep the word of christs patience , and did not deny his name . judge not therefore they grace by thy gifts . it is good to covet earnestly the best gifts , but the way of true grace ( though but weak ) is a more excellent way . i shall conclude this point with some further consolation to the people of god , that have but weak measures of grace . though thou art but weak in thy self , yet thou hast much strength from without thee , or rather it is in thee , because of the spirit of christ that dwels in their hearts , that do believe the devil doth all he can to make a little faith faile , — but christ prays that it fail not . great are the confederacies of the world , the flesh and the devil against thy little grace , but be of good comfort . ye are of god little children ( saith st. john ) and have overcome them , because greater is he that is in you , then be that is in the world : and the weaker thou art , the more advantage hath god to magnifie the glory of his power in thy weaknesse . 1. comfort your selves ye weak christians , for you have a strong god. in the lord jehoboah is everlasting strength . — your god is able to keep you from falling , and to present you faultlesse before the presence of his glory with exceeding joy . he is able through his almighty power through faith to keep you unto salvation . — you have a strong god , fear not , his power will be magnified in your weakness . 2. you have a strong saviour , though your grace is weak , yet he is able to save them to the uttermost that come unto god by him . — christ is the a wisdom and the power of god to those that are called ; yea he is called a strong redeemer . our redeemer is strong , the lord of hasts is his name — satan is indeed the prince of the power of the aire : for so he is called , eph. 2. 2 but jesus christ is truly the great power of god , who is able , because b stronger then the strong man arm'd , to bruise satan under the feet of his saints . 3. you lie under a strong word , which is able to carry on the work of grace , which is begun in you . the word of god , though it bee foolishnesse to them that perish , yet it is the power of god to them that are saved ; yea it is an engine , mighty through god , to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it selfe against the knowledge of god , and bringeth into captivity every thought to the obedience of christ ; wherefore the apostle prayes , now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance amongst all them that are sanctified ; so that cheer up , though faith be weak , yet the word of god is strong ; it is that ingrafted word which is able to save your soules : yea , in a word , the word of god is profitable for doctrine , for reproofe , for correction , for instruction in righteousnesse , that the man of god may be made perfect , and throughly furnished unto all good works . 4. you are weak but you stand on a sure foundation . 1. it is a foundation . 2. a sure foundation . 3. it is a foundation of god : and 4. it is the foundation of god that cannot shake , but standeth firm . now the weak believer stands by the immutable decree of god , which here the apostle cals the foundation of god. 5. weak believers are assisted by a strong spirit . the spirit of god is not only a spirit of grace and supplication , but it is also a spirit of power . and therefore let weak believers chear up themselves , though they have but little grace , yet that little grace is upheld and maintained by the great power of god unto salvation . the truth and essence of grace is not discern'd so much by good acts , as by good affections . — how fair is my love , my sister , saith christ to the spouse ? god reckons of our beauty by our love , and of our perfection by the sincerity of our affections . natural abilities , to which formalists and hypocrites may come up , may and doe resemble good actions , but they cannot come up to good affections . a painter may paint the colour of the face , but his art cannot give heat unto the picture . good actions may give you the resemblance of a christian . so what jehu did resembled a true reformer ; but they are good affections that doe set out the life and heat of true grace . judge they grace therefore by thy affections , and take comfort in this , though thou art little and low in actions , if thou art warm and working in thy affections . the third and last comfort is this , that little grace shall be lasting grace . adam had perfection , but had not perserverance ; and thou ( poor soul ! ) hast imperfection of grace , but hast perserverance in grace . the most violent and impetuous flood of corruption shall not quench the least measure ; the least spark of true grace , the most boysterous blast of temptation shall not extinguish this poor smoaking flax , not one drop of his divine oyntment shall be spilt as water upon the ground . comets may blaze a while , and then they fall ; to shew that it was a comet and not a star. — true stars doe not , cannot fall . oh then blesse god , who though in his anger , he breaks the nations like a potters vessel with an iron mace ; yet such is his tendernesse over weak believers , he will not break the bruised reed and though he put out the candle of the wicked , yet he will not quench the smoaking flax . the seeming graces of hypocrites shall perish and come to nothing , when true grace shall hold out . — the painted face decayes soon , but the naturall complexion lasts . a child of god may be tossed by reason of corruption and temptation in a troublesome sea , but that ship shall never be shipwrackt , whereof christ is the pilot , the scriptures the compasse , the promises the tacklings , hope the anchor , faith the cable , the holy ghost the winds , and holy affections the sailes , which are filled thus with the gales of the spirit — &c. fear not therefore little flock ; for it is your fathers pleasure to give you a kingdome . v. sermon at lawrence jury , london . march 23. 1651. 1. kings 14. part of the 13. verse . — because in him there is found some good thing towards the lord god of israel in the house of jeroboam . having finished the former part of the doctrine about little measures of grace ; i come now to the second part , which is this , that god doth exactly take notice , tenderly cherish , and graciously reward the least beginnings , and the smallest measures of grace in the hearts of his people . in the prosecution of which point , i shall proceed in this method . 1. i shall prove the truth of it . 2. i wil also endeavour to give you the grounds hereof , and then make application . first , that god doth thus cherish the smal beginnings of grace , wil appear , if we consider , 1. these scripture-instances , mat. 12 , 20. he wil not quenh the smoking flax , that is , by the figure meiosis , ( as i have shewn already ) he wil kindle it . — he wil not break the bruised reed , that is , he wil strengthen it . — god regards not the flame only , but the smoking of grace ; not the ripe fruit , but the tender buds . christ would have accepted of green sigs of the fig-tree , though the time of ripe fruits was not yet come ; so some expound that place , mar. 11. 13. christ accepts not only the honey , but the honey-comb too , that is , say expositors , not only the excellent services , but even the meaner services of his people ; god takes notice of the cries of our heart , even the desires of the humble , even the most inward groanings of the soule ; not a good word but god takes notice of it ; nay , god takes not onely notice of the least good that is in his people , but he eyes also the common good that is in such as have no grace ; thus when the young man came to christ , — though he had no true grace , yet it is said , jesus loved him . and he took notice of that discreet answer of that scribe mentioned by st. marke , and said unto him , thou art not far from the kingdom of heaven . 2. the truth of this point , may be made out by those sweet and gracious promises , god hath made to grace though weak i wil give you one instead of many , mentioned by the prophet isaiah , he shall feed his flock like a shepheard , he shall gather the lambs with his arm , and carry them in his bosome , and gently lead those that are with young . 3. by counsels that christ giveth to us , how we our selves should carry our selves to those that are weak , viz. to use them with all tendernesse . — now if god would have others , then surely himselfe wil deal with weake believers with much tendernesse . 1. god would have the strong to bear with the weak , to bear with their infirmities , and not to please our selves , and surely then god will bear with them , and forbear them . see psal . 103. 2. we are to receive them into our fellowship . — him that is weak in the faith receive you . and surely god will not reject such out of communion with himself and son. 3. we must do nothing that will or may justly offend or grieve the weak . we must not walk uncharitably , and grieve our brother with our meat . we must not make him stumble that is weak . 4. we should restore a weak brother that is fallen , and put him in joynt again , with the spirit of meeknesse● you that are spiritual , that is , strong christians , help up such as are fallen through weaknesse . 5. we must strengthen the weak hands , and confirm the feeble knees , and say to them that are of a fearful heart , be strong . we must help to lift up hands that hang down , and strengthen the feeble knees , lest that which is lame be turned out of the way , but rather that it be healed . we must not be like the herd of deere , who push away from them the poor wounded deere , but we must endeavour the healing of the wounded , and comfort the feeble-minded , and support the weak , be patient towards all men : support the weak , i.e. set your shoulder to bear them up , who will stand , but are weak . — hold them up as a crutch doth a body that is lame : help to stand , who is for weaknesse like to fall . — let your charity helpe to hold them up , even as a beame holds up a house that is ready to fall . now it god enjoynes us to have all this care of those that are weak in grace , to cherish , support and comfort them , then surely the god of mercy and compassion , will be very careful to cherish the smallest measures of grace in the weakest believers . why doth god cherish the least measures of grace in his people ? because the least measure of grace is of a very great value ; the least grace and least measure or degree of it , is the purchase of christs blood , and the merit of his great sufferings . the smallest spark of a diamond is precious ; pearles and precious stones are but little for quantity , but great for quality and esteem . the least degree of grace is the work of god , and god will not forsake his own work. — little grace is of the same manner and excellency with the greatest degree of grace ▪ for as the very filings of gold are of the same nature with gold , so the least measure o● of grace is grace . — the faith of all believers is the same faith specifically , though not the same gradually , their faith is in all alike precious , but not alike strong . because god is the author of weak grace as well as of strong . — solomon gives a good rule why the rich should not sleight the poor . because god is the author and maker of them both . and god will not sleight the poor in spirit , no more then those that are rich in grace ; for he is the maker of them both . it is an argument to us why we should not despise the poor , because god made him ; and therefore surely much more because the lord made the poor and weak christian , he will not depise , &c. — job saith , he did not despise the cause of his man servant or maid servant , and he gives a reason for it , vers . 15. did not be that made me in the womb , make him , and did not be fashion us in the womb ? which holds as a very firm argument why the rich should not despise the poor , and so why the rich in grace should not despise those that are poore in grace ; for god made and fashioned them both . now what is a reason unto us , god is also pleased to make a reason unto himself , that he will not forsake what he hath formed ; for so the prophet isaiah , the lord that created thee o jacob , and be that formed thee o israel , fear not ; for i have redeemed thee ; i have called thee by thy name ; for then art mine . and again , thus saith the lord that made thee and formed thee from the womb : fear not o jacob my servant , and thou iesurun whom i have chosen ; yea though he be the worme jacob , yet god that made him will not crush him , but cherish him . see a gratious promise made to those that have but little grace , upon this very ground , that god is the author of that little grace . thy people also shall be all righteous , they shall inberit the land for ever , the branch of my planting , the work of my hand , that i may be glorified . a little one shal become a thousand , and a smal one a strong nation ; i the lord will hasten it in his time . the lord will perfect his work that concerneth his people , i.e. he will perfect and encourage the least beginnings of grace , because grace is his work in his servants . it is a very good argument in prayer , o lord , for sake not the work of thy hands . and though in respect of outward things god may destroy him whom his hands have made and fashioned , but it is otherwise in respect of grace . god will not destroy any measure of grace which is the work of his hands . property is the ground of love , care and tendernesse : as a man will look to a weak childe , because it is his childe , and will repair a weak house , because it is the house wherein he dwells . and that is the third demonstration of gods tender care over his people , that the meanest measure of grace shall not be deserted or forsaken , because god is the author of it . a fourth reason may be drawn from the covenant of grace , the nature and tenor whereof , is to accept of sincerity in stead of perfection , desires for deeds , purposes for performances , pence for pounds , and mites for millions ; and therefore god will accept and reward the least measure of grace , that is , in truth and sincerity . god requires of abraham , when he renewed with him the covenant of grace ; be thou perfect , ( i.e. upright ) and walk so before me , and i will be thy exceeding great reward . to make some application of this truth . we may from hence deduce these inferences following : if god doth cherish and will reward the smallest measures of grace ; then it will follow , that god takes notice of the smallest sins to punish them . he that graciously eyes the very buddings of grace , will also justly eye the buddings of corruption in his own people . that he was ready to have slaine moses for his neglecting of circumcising his son ; and thus the lord made a breach upon vzzah , when he put forth his hand and stayed the shaking of the ark : you have i known ( saith god of his people , ) only of all the families of the earth , therefore i will punish you for all your iniquities . it is true , it is said , the lord beholds not iniquity in jacob , neither sees perversnesse in israel , — but this is not , as the antinomians glosse upon it , as if god did not see sin in his people , and is never displeased with their sins : but the meaning is , that god sees not sin in his people , so as eternally to punish it . — and moreover , the most proper sense of that place is this , that whereas balak hired balaam to eurse the people of israel , and that false prophet for the wages of unrighteousnesse was ready enough to have taken all occasions of cursing them , yet he could not fasten any curse upon them at that time , because there was no provoking sin amongst them ; and therefore he gave balak counsel to tempt them to sin , and so by the stumbling-block of the midianitish women , he drew israel to idolatry and adultery , and so made them fall . but god doth see sin in his own people , yea the least sin , yea he eyes their failings , though not to damne them for them , yet to chastise them for them . god sees the purposes of sin , as well as the purposes of grace . it is said of balak , that he arose and warred against israel . now we doe not read that ever baalak did actually wage warre against israel , onely he did intend and purpose it , and for that end sent and called balaam the son of be or to curse them , and yet the holy ghost reckons upon his wicked purpose as if he had accomplish't it . learn from hence , that the same minde should be in christians of greater growth to the weak , as was in christ jesus ; who though he be higher then the highest , yet he looks upon the poor and lowly without disdain , and so should we . the heaven is the throne , and the earth is the footstoole of the lord , and yet this great god will not despise the weakest saint , but will look even to him that is poor and of a contrite spirit , and trembleth at his word . he will look on the poor , weak , trembling soule , and shall we look off from such with pride and disdain , and set such at our footstoole ? shall christ give the lambe i● his scutchion , and wilt thou give the lion shall he like a lambe be meek and gentle , and thou like the lion be stout , haughty and stately , that contemns all the beasts of the forrest ? oh be not you supercilious and contemptuous towards weak christians , who are injured and discouraged by strong christians . 1. when they are put upon such austerities of religion , as are far beyond their strength and growth . when these poor , torn tottered and rent bottles are put upon to hold new wine , alas poor souls , they are discouraged ; wherefore christ proportions his doctrine to their capacities , and will not say that to them which they cannot at present hear , and so proportions out their duties to their abilities , and will not out match their strength with his commands . fasting and suffering was a hard duty , and therfore he will excuse them till they have had more time and more experience in the wayes of god , till the holy ghost come down upon them , and they have more grace ; which is a good rule for us , not to discourage young beginners in the schoole of christ , not to put them to read such authors as are above their capacities . 2. when strong christians are too sharp and rigorous in bitter reproofs , for the failings and infirmities of weak christians . young converts like young twigges must be gently handled , else you will break them ; you must excuse their failings , hide their wants , commend their performances , cherish their forwardnesse , resolve their doubts , bear their burdens , and by this gentlenesse bring them into a love of religion , that they may not distaste it as soon as they know it . 3. by setting light by their gifts . alas , how soon is the smoaking flax quenched , by the too much superciliousnesse of those that think themselves bright torches ? how easily is the poor spark of grace trod out by the foat of pride ? 4. by puzling them with doubtful disputes , contrary to that of the apostle , him that is weake , in the faith receive , but not unto doubtfull disput ations . 5. by giving them ill example . weak christians are more apt to be led by example then by precept : when peter , who was a pillar in the church , and a strong christian , for fear of persecution for sook the gentiles , and separated and withdrew himselfe , then others of the jewes , ( which in all likelihood were weak christians ) dissembled also . thus paul argues to abstain from giving ill example , about the eating the idolothyta ; if any man see thee which hast knowledge , i.e. who art a strong christian , sit at meas in the idols temple , shall not the conscience of him that is weak , he imboldened to eat those things that are offered to idols ? and therefore let christians learn from , god , to cherish the weak beginnings of grace in the people of god. look not on me , saith the church , because i am black , because the sun hath looked upon me , i.e. look not on me with a lofty and disdainful look , and with a coy countenance ; and then the church addes , my mothers children were angry with me , that is , other congregations and people did disesteem and disdain me for my infirmity . but this should not be amongst christians , but the strong should cherish the weak . angels despise not the poorest christians , but do minister unto them . learn from hence , how god doth by leasure and degrees , carry on in the hearts of his people the work of grace unto further perfection . mushromes and such like worthlesse things , like jonas his gourd may spring up in one night ; but things of most moment , are of longest growth before they come to perfection . the elephant amongst the beasts , and the oake amongst the trees , and man amongst the rational creatures , are longest before they grow up to their full and perfect dimensions . and as it is in nature , so it is in grace ; there is a progresse from lesse to greater : all this work is by degrees . the godly are called trees of righteousnesse , and yet this is by degrees . there is first the budding forth of the earth , and then those things that are sown spring forth , &c. v. 11. and therefore let young converts learne from hence not to be discouraged . gods works both of nature and grace are perfected by degrees . 1. though god regards the least measures of grace , let not this make you regardlesse to grow in grace . in the first creation god said to the creatures , increase and multiply , and by vertue of that word the earth brings forth to this day . now it is so in the new and second creation ; the lord expects that our grace should increase and multiply . 2. though you have but a little grace , yet do not despise it , or disparage it . — oh , do not despise the day of small things in the soul . do not tread upon the bunch of grapes , upon the new wine in the cluster , but say , there is a blessing in it . do not despise a little grain of mustard-seed , it will grow to a tree ; true grace is a spark of heaven , do not tread it out ; despise not the least , and be not satisfied with the greatest measure of grace . 1. let this comfort thy poor soul ( oh weak christian ! ) whose burden it is , that thou hast much corruption and but little grace . god will look over a great deale of sin , and will take notice of the least grace . god will not in refining his gold and silver lose one dram of grace , though it lie among a heap of rubbish . christ is said , to have his fan in his hand , he will throughly purge his floore , and gather his wheat into his garner . now the use of a fan is to cast out the worst and keep in the best , to drive away the chaffe and save the wheat : so christ , though he purge out the chaffe of corruption , yet he will save and preserve every grain of grace . it is otherwise with the devils sieve . christ tells peter , that satan desired to sift him . now the use of the sieve is contrary to the fan , for that keeps the waste and le ts out the best . the devil doth all he can to destroy our grace , and to increase our sin . but 't is otherwise , god will kill thy corruptions and cherish thy graces , and if the least grace be in the soul , though with a mixture of much corruption , god will not despise it . god carries the most tender regard to those that are weak in grace ; the weak child is still carried in our armes , and the weakest of the flock the good shepherd will carry in his bosome . christ gave peter charge in the first place to feed his lambs . 1. gods care over weak christians is such that he will not suffer them to be tempted above what they are able , but with the temptation will make a way to escape , that they shall be able to ●●ar it . god doth consider we are but dust ; and the wise physician of our soules will mercifully weigh every grain of every dose , and will not outmatch their strength whose strength is small . 2. god will not put them on difficult duties at the first . — christ taught his disciples such doctrines as their weaknesse could bear . 3. god will bear with their infirmities ; he teacheth his children to go , and holds them up by the armes . vi. sermon at lawrence ju●y , london . march 30. 1651. 2 tim . 2. 1. be strong in the grace of god that is in christ jesus . having lately handled the doctrine of the small beginnings , and the least measures of true grace , and shewn you how god will accept and reward them , by opening to you that passage in 1 kings 14. 13. — concerning jeroboam's sonne , in whom there was found some good . — and lest that doctrine should accidentally ( through the corruption of our deceitfull hearts ) beget in us spiritual sloth , and satisfaction in weak degrees of grace ; therefore i shall prosecute my discourse concerning the degrees of grace , and shew you , that though god regards weak grace , yet we must all labour to obey this apostolical injunction , to be strong in the grace of god which is in christ jesus . in the whole verse you have three parts . 1. a loving compellation , my son . 2. a pressing exhortation , be strong in grace . 3. the reason of it , in the illative , therfore . 1. for the compellation . qu●●re , how timothy could be pauls son , for his father was a greek , but paul was a jew of the tribe of benjamin ? timothy then was not pauls son in the flesh , but in the faith . now , a further question is , why is he called paul's son ? baldwin gives this reason , because ( sayes he ) paul begat him to the faith , al iedging that in 1 cor. 4. 17. compared with vers . 14. where paul calls the corinthians , whom he had converted to the faith , his beloved sonnes , vers . 14. and so he calls timothy , vers . 17. but timothy was not pauls son in that sense : for as estius shewes , he was converted long before paul knew him , by the godly instructions of his grandmother lois , and his mother eunice . the true reasons , why paul called timothy his son , were 1. because paul was aged , and timothy young , and it was usual for the old to call the younger sonnes . 2. because he confirmed him in the faith . 3. because he loved him as a sonne , and timothy loved paul as a father . 4. because as a sonne with the father he served paul in the gospel . before i come to the main doctrines , let me observe something in the passage to it ; upon these reasons paul calls timothy his son : from the compellation , my son , observe 1. that ministers should use loving insinuations towards their hearers , to usher in useful instructions . soft words turn away wrath , and hard flints are broken upon soft pillows . this was pauls practice here and elsewhere ▪ he gained their affections , the better to reform their judgements . 2. and then in that he calls him my son , in relation to himself as a father , observe that religion puts men into the neerest union and the most indeared relations . they who are glued together in the bloud of christ , are knit together in the strongest bonds . now from the reason of the duty , therefore my son , &c. expositors do vary what this illative particle hath a reference to : some make it to refer to v. 7. of the foregoing chapter , and so estius , god hath not given us the spirit of fear , but of power , of love , and of a sound minde ; and if so , then observe , — that the receiving the first degrees of grace , should be a swaying reason to move us to grow in grace . others refer it to pauls example , v. 8. or to the example of one siphorus , v. 16. from whence may be observed , that the good example of good men , should be an argument to us to increase in goodnesse . if it referre to the 15. verse . this thou knowest that all they which are in asia be turned away from me , of whom are phygellus and hermogenes ; and thus theodoret refers it : then observe that other mens apostacy from the profession of grace , should make the godly more careful to grow strong in grace . but i shall handle the text without any relative consideration . be strong in the grace which is in christ . jesus . ] timothy may be considered in a double capacity , either as a minister , or as a private christian ; if as a minister , then the force of the exhortation lies in this : that he should increase in ministerial gifts and graces ; whence may be observed , that ministers of all men should grow in the truth , and in ministerial gifts ; because as they grow , so will the people grow under their ministry . ministers do receive grace and apostleship for obedience to the faith among all nations , rom. 1. 5. and grace is given unto them , that they may preach unto others the unsearchable riches of christ , eph. 3. 8. 2. if he be considered as a private christian , then he is exhorted not to content himself with grace received , but to labour after more strength of grace . — be strong in the grace which is in christ jesus . ] grace may be said to be in christ two waies : either 1. as the subject recipient of grace , or 2. as a fountain redundant and overflowing to his people . grace is in christ in all fulnesse , from whence his people receive grace for grace . there are two observations which i shall note from the words , considering the exhortation , without reference to what went before , or follows after . that believers are not to rest satisfied in weak measures of grace already received , but to endeavour to attain greater strength of grace . that christ is the subject in which all grace is , and the fountain from which believers must receive all their grace . in the opening of the first doctrine , the first thing is to make it appeare , that believers must not rest satisfied with weak measures of grace received , but must labour after more grace . and this i shall prove 1. by instances of two sorts . 1. that believers have grown from weak grace to strong grace , who out of weaknesse were made strong . there are expositors who refer this place to hezekiahs recovery , 1 kin. 20. — but it may have a more general extent and application . the psalmist speaking of gods people ( saies he ) they go from strength to strength , every one of them in zion appears before god. it is true , the proper reference of these words is to the jewes going up to jerusalem to worship , when the males went thrice a yeere up to jerusalem to worship , according to the law , exod 23. 14 , 17. yet ainsworth understands it of our growth in grace ; so we are said to be changed from glory to glory , that is , from little degrees of grace to greater ; grace is but glory begun , and glory is but grace perfected ; true grace is still aspiring unto perfection , and therefore sayes paul , if by any means i might attain the resurrection of the dead , his meaning is , that i may attain that perfection of holinesse which accompanies the state of the resurrection a metonymie of the subject for the adjunct ; he is still pressing forward that he might attain further degrees of grace ; and for that end paul , he forgat what was behind , and reached forth to those things that were before , ver . 13. and though paul , eph. 3. 4. had very great knowledge in the mysterie of christ , yet he stil desired to know more and more of christ . 2 by instances , wherein gods people have prayed for the strength of grace . i how my knees ( sayes paul ) unto the father of our lord jesus christ , that he would grant unto you according to the riches of his glory , to be strengthned with might by his spirit in the inner man. and speaking of the romans , rom. 15. 13 , 14. he sayes , i am perswaded you are full of goodnesse and knowledge ; yet because the best and most learned know but in part , and see but darklie through a glasse , 1 cor. 13 12. he prays that god would fill them with all joy and peace in believing , that they might abound in hope through the power of the holy ghost . so he prayes , that their love might abound more and more in knowledge , and in all judgement ; and that they may be filled with the knowledge of his will , in all wisdom and spirituall understanding , that they might walk worthy of the lord unto all pleasing , and be fruitfull in every good work , increasing in the knowledge of god. thus gods people have prayed for a further increase in grace . paul after his conversion increased more in strength , whereby he was enabled to confound the opposing jewes at damascus , acts 9. 22. 2. by commands . leaving the first principles of the doctrine of christ , we must goe on to perfection ; we must give diligence to adde grace to grace ; so we are commanded to be strong in the lord , to stand fast in the faith , to quit your selves like men , and be strong , and to abound more and more . many such commands are scattered up and down the scripture , which shews our duty to grow more and more , and to attain unto greater measures of grace . 3. by promises , that gods people shall do so . the path of the just is as the shining light , that shineth more and more unto the perfect day , that is , they shall increase more and more in strength . gods gentlenesse makes his people great , and inlargeth their steps under them . the feeble among them at that day shall be as david , and the house of david shall be as god , as the angel of the lord before them . pareus in his short notes which he cals his adversaria , saith , he that is weak in faith , shall be as david , strong in faith . why should believers not rest satisfied with the first beginnings of grace , but labour to be grown and strong christians ? the reasons may be drawn , 1. partly from the necessity of it , why you must doe it . and 2. from the danger , if you doe it not . 1. from the necessity of it , there are these reasons : 1. if you consider the strong temptations you are like to meet withall from the divel . we are therefore commanded to be strong in the lord ; to put on the whole armour of god , that we might be able to stand against the wiles of the devil . for we wrestle not against flesh and blood , but against principalities and powers , and against the rulers of the darknesse of this world . now shall the divel be strong and armed , and shal we be content to be unarmed and weak christians ? it is worth your noting in the epistle of john , ( saies he ) i write unto you yong men , because ye are strong , and the word of god abideth in you , and ye have overcome the wicked one . but when he writes to children , he sayes , i write to you , because your sins are forgiven for his names sake ; intimating that though weak grace be sufficient to evidence to us the pardon of sin , yet it is strong grace which is able to overcome the temptations of the devil . the devil shall not overcome the weakest measure of grace , but the stronger our grace is , the more able we are to rest and overcome that enemy of our salvation . the divel is called a roaring lyon , whom we must resist stedfast in the faith ; it is not weak faith which is able to grapple with the devil , therefore ought we to be grown and strong christians . 2. if we consider the strong opposition we are like to meet with from the world ; we may be put upon it as paul , to fight with beasts ; such manner of unreasonable men we may meet withall , and therefore we are commanded to watch , and to stand fast in the faith , to quit our selves like men , and be strong ; and the reason is given , v. 9. there are many adversaries we are like to meet with ; and therefore we had need to pray with the psalmist , to be strengthned and saved by the right hand of the lord. weak faith , it is not fit to be in a crowd of opposition ; and therefore we should labour to grow strong in the grace of god. 3. we have many strong corruptions in our hearts , which weak grace wil never be able to mortifie ; strong passions , strong lusts , and how shall weak grace be able to grapple with , and have a conquest over these ? if thy graces are weak when thy corruptions are strong , thou wilt be miserably foiled by thy corruptions ; therefore pray for strengthning and assisting grace , whereby thou mayst be able not only to resist , but to subdue and mortifie the strongest lusts and passions in thy heart . another ground of the doctrine is taken from the danger , if you grow not strong in grace● as 1. others that made profession of religion after you , in time wil goe before you in measures and degrees of grace : so it is said , that many that are first shall be last , and the last shall be first . those who were first in the profession of the gospel shall be last in the degrees and measures of grace , because they have not improved grace to a further increase of it . 2. if thou dost not grow strong in grace thou wilt be sure to decay , and to grow weaker : for not to go forward in grace , is to go backward . grace may be lost in some degree , and to its exercise and comfort , though not to its being and therefore sayes the apostle , if these things be in you and abound , they make you that ye shall neither be barren , nor unfruitfull . intimating , that you will be barren if you doe not adde grace to grace . weake things , if they be not watched over , and strengthned , will be ready to die . 3. though thou canst not lose the being of thy grace , yet thou wilt lose the comfort of it , and thou mayest be in as much trouble and perplexity as if thou hadst no grace at all . it s true , weak grace will bring thy soul to heaven , but it s onely strong grace which will bring heaven into thy soule . little grace is like a little mote , which is not seen because it is little . little grace is as it were no grace , as that man in the gospel , he cals his faith unbeliefe ; lord ( sayes he ) help my unbeliefe . weaknesse of grace makes mens perswasions of gods love to be presumption , their zeale to be lukewarmnesse , their grace to be but gifts , and ( as here ) their faith to be but unbeliefe . it is strong grace which gives gladnesse of heart , and hope in god ; therefore saies jeremy , my strength , and my hope is perished from the lord. when strength in grace decayes , there hope & comfort decayes also . it is the apostles prayer in the inscription of many of his epistles , that grace and peace may be multiplied : if therefore you doe not increase your graces , you wil neither increase nor keep your comforts . he that lacketh these things is blind ( sayes the apostle peter ) and he cannot see afar off ; it is not meant of a total lack of grace , ( as hath been shewn ) for as after is expressed , he is purged from his old sins , though he forgets it , having lost the sense of pardon for want of adding grace to grace . — 4. weak grace under great trials wil expose a man to doubts and falls , as if he had no grace at all ; little grace wil keep a man in small trials , but not in greater . little grace , as to the strait a man may be in , may be as good as no grace ; and therefore when the disciples were at sea , and a great tempest arose , in so much that they were afraid ; that which in matthew is said to be little , in mark is said to be no faith . intimating , that as to that particular exigency and strait they were in , their little faith did stand them in no more stead , then if they had had no faith at all . so peter , christ cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because though he began to walk upon the waves , but 〈◊〉 when the wind grew boysterous , he was 〈◊〉 & began to sink . peter did not sink into the sea , before his faith began to sink in his soul . he that faints in the day of adversity , it argues his strength is small , so saith solomon . i should now proceed to a second particular , and that is to give some scripture-notes of that man who is grown in grace ; — b●● let me shut up this sermon , with a sharp and just reproofe of many professors in our time , who go from one ordinance to another , and yet make little progresse or increase in religion . they may be fitly compared to a company of ants , who are very busie about a mole-hill , and run to and fro , but never grow great : even so we have many christians , they run from one church to another , from one preacher to another , and it may be from one opinion to another , but never grow up in the true grace , and in the true knowledge of jesus christ . — but i shall meet with such people hereafter in this discourse . — vii . sermon at lawrence jury london . march 30. 1651. 2 tim . 2. 1. — my son , be strong in the grace that is in christ jesus . having in the former chapter observed from this apostolicall injunction to timothy , which is obligatory to all christians : that it is the duty of all believers not to rest satisfied in weak measures of grace which they have received , but they are to endeavour to attain unto greater strength of grace . — this point we have proved both by scripture-instances , as also by severall reasons . now i proceed to answer this question , viz. vvhat are the notes the scripture layes down of strong and grown christians ? we are to know there are marks in scripture , both of the truth of grace , as also of the strength of grace , and these must not be confounded but distinctly considered . our present question is about marks of growth in grace . 1. such as are grown in grace , do ordinarily enjoy a grounded assurance , and comfortable manifestation of the love of god in christ to their souls . so st. john saith , perfect love casteth out fear ; the more perfect love is , the lesse of tormenting fear is in the soul , and the reason of our fear and doubting is for want of love . we cannot comprehend the great love of god in christ to our souls , till we are strengthened with might by his spirit in the inder man ; which you will see in the apostles prayer for the ephesians , that god would grant unto them according to the riches of his glory , to be strengthened with might by his spirit : that christ might dwell in their hearts by faith , and that they might be rooted and grounded in love : and that they might be able to comprehend with all saints , what is the breadth , and length , and depth , and height , and to know the love of christ , &c. so that the more strength of grace is in the soul , the clearer is our comprehension of christs love to the soul . 2. strong and grown christians are able experimentally to comfort others with the same comfort , wherewith they themselves are comforted of god ; and when they are converted they are able to strengthen their brethren , as christ speak● to peter . by conversion in that place , is not meant the first work of grace wronght in the soul ; for that was wrought in peter before his fall , but the meaning is , peter , when thou art strengthened and recovered from thy fall , when thou hast recovered strength again , then see that thou be careful to strengthen others , who perhaps may fall into the same weakness with thy self . — if any man be overtaken with a fault , ( saith paul to the galatians ) you that are spiritual restore such a man in the spirit of meeknesse . you that are spirituall , i.e. you that are grown and experienced christians , see that you do indeavour to recover such a fallen brother . paul prayes for the philippians , that their love may abound yet more and more in all knowledge and judgment ; that is , that they might have knowledge with judgment and experience , so as they might use their judicious knowledge in love for the edification of others , that were but weak in grace : and in the epistle to the romanes , the same apostle layes down this character of a strong christian , — i am perswaded of you my brethren , that you are full of goodnesse , filled with all knowledge , able also to admonish one another : from whence we may gather the character mentioned , that the more perfect any christian is in knowledge , or any other grace , the more able he is to admonish others for their edification . grown christians are such as understand the great and profound mysteries of religion ; they are not only such as use milk , and understand only the first and plain principles , such as the apostle calls babes and unskilful in the word of righteousnesse : — but they are such as are able to digest strong meat , i.e. the deep mysteries of the gospel , they doe in some measure understand , and have their senses exercised to discern both good and evil , that is , to judge between true doctrines and false . strong and grown christians have such an eare , as is able to try words , ( as it is in job ) even as the mouth tryeth meats . — it is an observation of the learned mercer , that the same word in hebrew which signifies an eare , in the duall number signifies a pair of ballances , — to note thus much , that an experienced and judicious christian will weigh whatsoever he heareth , before he believeth it . for as the tongue of the ballance standeth as a judge between the two scales , so should the heart of every man weigh what he hears , and so will every grown and judicious christian . he will not take up truth upon trust , but he considereth first , and believeth afterwards . — nor will a grown christian take up with inferiour knowledge but will like a grown scholler , be searching after the deep things of god. a grown , experienced and strong christian , is most conversant and imployed in the most strict and severe exercises of religion which tend most to mortification : weak christians are all for easie and ordinary exercises , as hearing and reading good books ; but a strong christian is much in spirituall watchfulnesse , secret prayer , frequent fasting , self-denyal , and heavenly meditation , and such like duties as have a special influence upon the mortification of sin and corruption . a childe whose parts and strength is weak , is not conversant about such arduous and great undertakings as a grown man. he can believe the accomplishment of promises and scripture prophesies , though gods providence seeme to make against them , and though there seem no outward probabilities for them . thus it argued abraham was strong in faith , who against hope believed in hope ; and being not weak in faith , he considered not his own body now dead . — there were severall things might have staggered abrahams faith , had it not been very strong . 1. there were fifteen years at least between the making of the promise of giving him a son , and the fulfilling of it . 2. abraham was about an hundred yeares old before he had a son , and so unlikely to have children . 3. sarah's womb dead , and no ordinary hope of procreation . 4. and after the promised sonne was born , god calls upon abraham to offer him up , and yet notwithstanding all this , he staggered not at the promise ●of god through unbeliefe , but was strong in faith , giving glory to god , and was fully perswaded , that what he had promised , he was able also to performe . a strong believer can suffer as well as do for the sake os christ . greater strength of grace is required to suffer for the truth , then to professe the truth ; and therefore our saviour propounds this to the ambitious suitors , the sons of zebedee ; are yee able to drink of the cup that i shall drink of ? and to be baptized with the baptism wherewith i am baptized withall ? implying thus much , that they did not well understand their own strength , that there was more grace required to suffer for the name of christ , then to believe on the name of christ , and accordingly as is our strength of grace , so is our courage for the cause of christ , lesse or more . nicodemus when he had but little grace , he came to jesus , but yet in the night , by stealth ; he durst not openly appear for christ , but afterwards as he grew in grace and knowledge of christ , so he grew in courage for christ , and when the cause of christ was debated in the assembly of the chief priests and pharisees , there nicodemus boldly pleads the cause of christ . — doth our law judge any man before it hear him , and know what he doth ? nay we reade afterward of a higher resolution of this once fearful nicodemus , when christ was crucified and at the lowest . — we finde that necodemus , which ( saith the text ) came at first to jesus by night , brought a hundred pound weight of mixture of myrrhe and aloes for the burial of christ . the like instance we have in ioseph of arimathea , who was a disciple of christ , but secretly for fear of the jews . — but afterwards , when he had got more strength of grace , the scripture tells us , he went in to pilate boldly , and craved the body of iesus . to professe christ boldly , in a time when dangers and difficulties attend that profession , argues a strong faith ; a weakly constitution dare not go out , unlesse the weather be faire ; but a strong body can indure the hardest weather . a weak and young convert is fitter to live in the prosperity of the gospel ; but an old experienced christian like an old tried souldier , will not shrink in the hardest trials . — if thou faint in the day of adversity ; it is because thy strength is small . he is one that is able to govern his tongue , that though passion be in the heart , yet through the strength of his grace he bridles it in , and restraines it , so as it shall not break into open railings , revilings and clamours as others do . st. james gives this character of a strong christian ; if any man offend not in word , the same is a perfect man ; not legally but evangelically ; he is a perfect man. i.e. he is grown strong in the grace of god. he is one that dares trust gods providence for outward things , however he is in straits ; as it argues littlenesse of faith , to distrust christ for food and raiment : so it argues strength of faith , that though the vision tarry , and no deliverance appear , yet then to live by faith , as the just are said to do , this argues strength of faith . he is one that labours for unity in the church , as wel as for purity in the church . he will labour for his power that christs coat shall be without rent , as well as with out spot . this character i gather from that exhortation of the apostle , let us therefore , as many as be perfect , be thus minded , and if in any thing ye be otherwise minded , god shall reveal even this unto you . neverthelesse , whereto we have already attained , let us walk by the same thing . it is a note thou art weak , when thou makest a stirre in the church about thy opinions ; weak children are most froward ; when children are weak and sickly , nothing will please them : so it is with some weak ones in the church , their humour is such ; you know not how to please them ; but a grown experienced christian is sober and wise , and very earnest to preserve unity in the church of christ . before i proceed to speak any more about strength of grace ; i shall make some application of what i have delivered about the marks and signs of strong grace , and the use i shall make , shall be to give you some cautions about these foregoing characters , and there is need of a twofold caution . 1. take heed you do not imagine your selves strong in grace , when you are weak ; this is a dangerous mistake . 2. take heed of thinking and judging your selves weak in grace , when you are strong in grace ; this is an uncomfortable mistake . there is a man ( saith solomon ) that maketh himself rich , and bath nothing ; and there is a man that maketh himself poor , and yet hath great riches . i would therefore caution you that you may neither live above nor beneath what you have , that you may not proudly fancy you have what you have not , nor discouragedly fear you want what you indeed have . 2. you are not to measure the strength of grace by the length of your profession . many who are long standers in the profession of religion , are but slow walkers in the wayes and practice of religion ; the souls proficiency in grace , is not the issue of length of time , but the fruit of free grace . there were those in the church for so long a time , that they ought to have been teachers of others , but they had attained but little growth or strength of grace . they that came at the eleventh houre had their penny , as well as those that came early into the vineyard . the scope of which parable is ( as some interpreters say ) to shew that those who come late to the profession of religion , may yet out-go many in gifts and graces , who have been long before them in profession . how many amongst us , their years speak them eighty , but their knowledge and grace not eighteen . 2. measure not the strength of grace , by the strength of your affections to some of the wayes of god. the love of a newly married couple may be more found at first , afterwards it 's more solid . women who are the weaker vessels are usually more affectionate . weak christians are usually most affectionate . when the creeple was cured , we read that upon his first cure he leaped for joy ; it 's likely he did not continue to do so : the newnesse of the change did much affect him , and so it doth young converts . 3. measure not the strength of grace , by the abundance of the means of grace which you enjoy . alas , laodicea had a glorious light shining amidst her ; she was one of the seven candlesticks . and because she had such meanes of grace , she mistook her selfe , saying , i am rich , and increased with goods , and have need of nothing . but said christ , theu knowest not that thou art wretched , and miserable , and poor , and blinde , and naked . 4. measure not the strength of grace by the strength of your gifts . there is a new disease amongst children called the rickets , when children grow big in the head , but weak in their limbs : this disease is spiritually upon the souls of many our of professors ; their heads grow in respect of gifts & knowledge , but they do not grow strong to walk in the wayes of god ; they are like the moon , increasing in light , but not in heat . in the dayes of the schoolmen the gifts of men were very high , and yet the power of godlinesse was at a low ebbe in those dayes ; there were in those times many sublime notions , seraphical speculations , curious distinctions , subtile objections , and elaborate answers to them , grave and weighty sentences ; but alas , but a little of the power of grace in the hearts of those men and them they taught . 2. caution is , to prevent mistakes of those who are apt to judge themselves weak in grace , when indeed they are strong in grace . 1. because thou hast not perfection of grace , do not therefore conclude thou hast not strength of grace . truth of grace is one thing , and strength of grace is another ; so strength of grace is one thing , and perfection of grace is another . you must stay for perfection till you come to heaven ; it is there only , where the spirits of just men are made perfect . it is a witty observation that one hath ; in grammar ( saith he ) tbe present tense is accompanied with the preter-imperfect tense , but the future with the preter-pluterfect tense . even such is our present state of grace , it 's accompanied with imperfections ; — but our future shall be more then perfect ; there is no perfection here . there is not a just man on earth that doth good , and sinneth not , ( saith solomon ) who can say , i have made my heart clean ? if i wash my hands with snow-water , ( saith iob ) and make my self never so clean ; yet shalt thou plunge me in the ditch , and my owne clothes shall abhorre me . i.e. though i have by regeneration some grace , yet all my defilements shall never in this life be put away . in the prophesie of zechariah we have the lord speaking thus : i will refine them as silver , and well try them as gold is tryed ; and yet in the prophet isaiah god saith , i have refined thee , but not with silver ; to reconcile both places , the meaning is , that though god begin to refine his people , yet they are not perfectly refined . 2. do not judge thy self weak in grace , because thou hast not strong affections . god doth make up in the experience of old and grown christians , what is wanting of the great affections they had at their first conversion . holy greenham often prayed that he might keep up his young zeal with his old discretion . what is wanting in affections god makes up to thee in solidity of judgement , clearnesse of knowledge , abundance of experience , and stablenesse in the faith . 3. judge not the strength of thy grace by the strength of thy comforts , the fruit may grow strong , when the blossome is off . i have spoken of this before ; and therefore will adde this , that heavenly joyes and raptures are very sparingly found among gods people . they are gods special indulgences to some of his special children . i wil conclude with a saying of that godly and learned scotchman , whilst i live ( saith he ) i never expect to see perfect reformation in the church , or feel perfect ravishing joyes in my heart viii . sermon at lawrence jury london . april 6. 1651. 2 tim . 2. 1. be strong in the grace of god that is in christ jesus . i proceed now to answer some cases of conscience , which may be deduced from the doctrine i have laid down . 1. whether strong temptations may be consistent with strong grace ? this is a needful and practical case , because the people of god , when tempted by the devil , they do not only question the strength , but the truth of their grace . before i resolve this case , i shall premise these general positions . 1. it is certain , where there is truth of grace , there may be strong temptations from the devil . the devil is like a thiefe , which robs not out-houses , where there is nothing but dung and straw ; but the cabinets that are in the closet : so this great thief of the world , he is not so eager to rob and spoil the out-houses , wicked and ungodly men ; but those who have the riches of grace in the cabinets of their hearts , these he labours to rob and spoile : or as a pirate , who sets not upon an empty vessel , but upon a ship laden with rich merchandize ; those who are fraught with the rich gifts of grace , the devil by his temptations , will labour to make prize of for himself . 2. let the temptations of the devil be never so strong , yet they shall not be above the strength of grace , which believers have received from god. god is faithful , who will not suffer you to be tempted above that you are able . he will proportion the burden to the back , and the stroak to the strength of him who is to bear it ; if temptations increase , our strength shall also increase , whereby we may be able to grapple with them . 3. it is evident , that the temptations of the devil are alwayes ordinarily most strong , after gods people have discharged some extraordinary duties to god , or have received most discoveries of grace from god. in both these cases the devils temptations are usually great . you finde that immediately after the celebration of the lords supper the devil desired to winnow the disciples ; after they had performed that extraordinary service to god , the devil was desirous presently to set upon them . so you finde that after christ had in an extraordinary manner , fasted forty dayes and forty nights , he was immediately after tempted of the devil ; and so also after his baptisme , no sooner was he out of the water of baptisme , but he was in the fire of temptation . the israel of god can be no sooner out of egypt , but this hellish pharoah pursues them . and hezekiah had no sooner kept the solemn passeover , but senacherib comes up against him . all this is to shew us , that after we have put forth most grace in a duty , then the devil will labour to play his aftergame with us , if he misse of his fore-game ; if satan cannot keep us from duty and from inlargment in duty , he will flie-blow our duties by pride and so marre them . and then after we have received the most especial manifestations from gods love and favour in christ , then may we expect to be assaulted by the devil : thus paul , after he had those heavenly raptures , and abundance of revelations ; the devil set upon him with vile temptations ; he had the messenger of satan to buffet him , a thorn in the flesh ; which is not to be meant of any disease , but of some sharp temptation from the devil . so you finde that immediately after that voice to christ , this is my well beloved son , in whom i am well pleased , that then the tempter came to him . hence you may gather from that connexion between those two petitions in the lord prayer , forgive us our trespasses , and lead us not into temptation : to note to us , that no sooner can we get the evidence of our pardon , but we may expect to be tempted of the devil . 4. that men who have the greatest strength of grace , are like to meet with the fiercest assaults , and the strongest temptations from the divel ; and this brings me to answer the case , that strength of grace may be consistent with strong temptations . to clear and confirm this , there are these two particulars to be enquired into . 1. wben temptations may be said to be strong ? 2. how , and why such strong temptations may be consistent with strong grace ? 1. when temptations may be said to be strong ? 1. then may temptations be said to be strong , when the sollicitations of the devil to sin are urgent with the soule , when they are not weak and faint suggestions , but violent assaults , which wil not be removed until assented to ; when the divel haunts a man so that he wil not let him alone , then may they be said to be strong . thus it is said , satan stood up against israel , — i.e. he set himselfe to tempt david . and provoked him , i. e. he would not let him alone , but haunted him with hellish importunity , — till he had numbred the people . 2. when they are frequent and continued . small temptations often suggested become strong . small drops of water by frequent falling make hollow the hard stone ; which a few great and forcible blows wil not doe : so temptations , though but to small sins , if they be continued , may have greater entrance into the heart then a violent assault may . 3. when they are suited by the devil to a mans disposition or present condition ; so was that temptation by which the devil set upon christ , after he had fasted forty daies and forty nights : command , says he , that these stones be made bread . it was suited to his present condition , meat for his hunger . if you offer meat to a naked man , he values it not , or cloaths to a hungry man , because it is not suited to his present exigence : but if the gift you offer be suited to the mans necessity , cloaths to him that is naked , and meat to him that is hungry , then it becomes acceptable . the devil doth not cast temptations at random , he is more subtil then to row against wind and tide , he knowes which way the stream of our affections and dispositions runs , and he suits his baits accordingly . every man ( sayes the apostle ) is tempted , when he is drawn away by his own lust and enticed . it is a metaphor taken from fishermen , who have this skill , that according to the nature of the fish , so they wil suit their bait , whereby they lie in wait to deceive either the sight or the taste of the poor fish . the divel is the great fisher of souls , and makes use of such temptations which are most likely to take ; he observes to what sins a mans relations , calling or opportunities lay him most open & obnoxious , and accordingly he layes his snare , and spreds his net . though its true , that every man hath a principle within him suiting to every sinne ; yet it is as true that every man is not equally active for , or disposed unto every sin . the divel sees what sin is most predominant in man , and so he frameth a temptation sutable ; he sets a wedge of gold before a covetous achan ; cozby an harlot , before an adulterous zimri ; a faire preferment before an ambitious absalom : he knows well , that a fit object presented is a victory half obtained . in these three cases temptations may be said to be strong . how doth it appear that temptations so urgent , so continued , and so suited , may be consistent with strong grace ? by instances , whereby it appears the best of gods children have been most tempted . job a holy man , yet with what strong temptations was he assaulted ? the devil impoverished him in his state , and so would tempt him to distrust gods providence ; took away the lives of his children , to make him question providence ; tormenting him with grievous diseases , to make him clamour against providence ; and above all this tempted him to curse god and die , by the instigations of his wife ; and yet though job was thus haunted by the devil , he was a believer strong in grace , and the most eminent saint in that age , and that part of the world at that time , as god himselfe testifies of him , that there was none like him upon earth , a perfect and an upright man. — he was not only for riches the greatest of all the men of the east , but for holinesse the greatest upon the earth ; yet thus was he afflicted and assaulted by the devil . another instance there is of david , an eminent believer , and hath this commendation , that he was a man after gods own heart , and yet how furiously was he tempted by the devil ? one while satan moved him to number the people , another time to defile another mans wife , another time to counterfeit himselfe mad before achish king of gath , another time to judge all his holy duties to be in vain , and at another time to question the faithfulnesse of god in his promise to make him king. he said in his haste that all men were lyers , even samuel the prophet also . thus peter an eminent apostle of christ , after he had made such a glorious confession of his faith , and had discovered more grace then in all his life time before , you finde him suddenly after by an instigation from the devil , begin to rebuke christ , and counselling him to spare himselfe . and thus paul that had such high and heavenly raptures , such divine extasies , yet had he the messenger of satan to buffet him . but above all instances , you have jesus christ , who though he had perfect grace , and was full of grace and truth ; yet this could not exempt him from the temptations of the divel . he was full of the holy ghost , yet was he forty daies tempted of the divel , & that with strong temptations ; if you consider their continuance , their urgency one after another , and suitability to that his present condition . so that it is plainly manifest , that strong temptations may be consistent with strength of grace by these instances given . 2. it appears also by reasons drawn , 1. from god , for the clearer illustration of the glory of his own attributes : and therefore the scripture is clear in this . particularly to shew how the temptations of gods people make his attributes to be more illustrious . as first , his faithfulnesse : god who is faithfull will not suffer you to be tempted above that you are able . and then his wisdom : the lord knoweth how to deliver the godly out of temptation . he will by his wisdom finde a way for their escape . and then also hereby will his pitty and compassion be made glorious ; therefore christ became like unto us , that he might be a merciful high-priest , able to succour and pitty those that are tempted . and then lastly , the glory of his power . in our weaknesse god wil manifest his power , for his strength is made perfect in weaknesse . thus it pleases god to exercise his people with great afflictions and temptations ; for the setting out of his own glorious attributes , and magnifying of his own name . 2. another reason may be drawn from gods people themselves . 1. god in afflicting his children aimes at their good . thus when the devil tempted david to number the people , and when he was sacrificing at the floore of ornan the jebusite , there did god tel him that the temple should be built , this was the issue of his temptation . so when job was so tempted and afflicted , the issue of all was for his good . jobs graces had never been so illustrious , had not the divels temptations been so furious . this is one end of gods afflicting his people , that their graces may become more orient . 2. another may be to check pride . there is no greater temptation in the world to pride , then eminency in grace . pride it is that worst fruit , which growes upon the best stock . 't is not so much the ornaments of the body , as the endowments of the mind which stirs up pride ; and this was pauls case , after his abundance of revelations , there was a thorn in his flesh , a messenger of satan to buffet him , lest he should be lifted up . god wil suffer those which have strong grace to be strongly tempted , to check the pride of their hearts . 3. the godly are more able to grapple with strong temptations then weaker christians are , and so god suits the service and sufferings of his people , to the proportion of the strength of grace . 3. another reason may be taken from the devil , from that malice which he bears to all the people of god , and especially to those who have most grace ; whom god loves most , the devil hates most . when the voice from heaven said to christ , thou art my welbeloved sonne , then came the devil to assault and to tempt him ; if you are the objects of gods dearest love , you wil be the objects of the devils deepest rage : and though he cannot damne thy soule , yet he wil trouble thy conscience ; if he cannot break thy head , he will bruise thy heel . 2. it also proceeds from the devils knowledge , as wel as his malice ; he knows , if he can but get those which are strong in grace to sin , he shall doe the more mischiefe , as 1. it wil open the mouth of wicked men to blaspheme god and religion , as in the case of david , by this deed thou hast given great ●ecasion to the enemies of the lord to blaspheme . how were the mouths of gods enemies opened to blaspheme his name ? 2. it wil imbolden the weak to sin with more freedom , when they shall see those which are eminent to fall : and thus the example of peter made the gentiles to judaize . when the strong shall abuse his liberty , he becomes a stumbling block to those which are weak . when phigellus and hermogenes turned away from the faith how did all asia turn aside also ? men of eminent gifts , when they shall apostatize , how doe they draw others in abundance ? 3. it wil provoke god to inflict heavy judgements on the places where you dwel . thus the divel knew that if he could get david to number the people , it would procure a judgement upon them ; and therefore it is not said , he stood up against david , but against israel , and provoked him to number the people ; he wel knew , if he could prevaile with david , all israel should suffer for it . thus we see , that where there is strength of grace , there may be and are strong temptations . but here may an objection be raised from that of john , where it is said , he that is born of god sinneth not , and keepeth himselfe that the wicked one toucheth him not , & that they which are strong have overcome the wicked one . and if this be so , how can that be truth , that strong temptations from the devil , may be confistent with strong grace in the heart ? when it is said , the wicked one toucheth him not , it is not to be taken absolutely , as if the divel did not tempt a man at all , therefore there must be a restriction of the clause , he touches him not , that is , with a deadly touch ; and so cajetan , this phrase exeludes not the kinds of temptations , but that we are not burt or eternally dostroyed by them but i conceive rather that these words have a peculiar reference to the 16 verse , where is mention made of a sin unto death ; the divel shall not prevaile , or touch a man so , as to commit that sin which is unto death . though he may tempt , and wil be continually assaulting a man , yet he shall never prevaile against him , so as to draw him to the committing of that sinne . 1. from hence we may learn the indulgence of god to weak christians ; whilst their graces are weak their temptations shall not be strong . god wil not put weak christians upon such strong trials , as those 〈◊〉 have obtained greater measures of grace not every man in davids army was put 〈◊〉 break through the army of the philistin● to fetch of the waters of the well of bethlehem , but davids three worthles . god will not put young converts to break through an host of temptations , until they shall have obtained experience and strength of grace to grapple with them . 2. hence also learn , that men of the strongest and most eminent gifts and graces ought not to presume upon their own strength . consider thy self , lest thou also be tempted . thou which art most spiritual , take heed lest thou be foiled . some mens pride may make them think they are above ordinances , yet their own experience may satisfie them that they are not above temptations ; and certainly they which are not above temptations , wil stil stand in need of ordinances ; now no man in the world , either is or shall be above temptation ; if any , surely adam would , yet he in paradise , the best of places ; and in in noeency , the best of states , was not exempted from the temptations of the divel , and thereby fell ; therefore let no man presume upon his own strength . 3. remember this for thy comfort , that though the divel tempt thee with strong temptations , yet he shall never have his wil against thee . it is true , a godly man may fall into that particular act unto which the devil tempts him , yet as to the devils general aime ( the damning of thy soul ) he shall never have his wil. it is a notable expression that of our saviours to peter , sayes he , satan hath destred to have you , that he may sift you as wheat : satan hath desired to have thee , that was the devils general aym . though he may have his wil as to a particular act , and thou mayest yield to his temptation , yet he shall never carry thee with himself into hell. 4. remember to your great comfort , you who are the people of god , and harrassed with the divels temptations ; thou complainest that they are great for kind , long for continuance , and the more dangerous because suited to thy present condition . remember , that thus the divel dealt with jesus christ , his temptations were suited , continued , and for kinds gross , being to distrust providence , to self-murder , and to blasphemy ; and why was all this , but for thy comfort ? he suffered being tempted , that he might be able to pity , compassionate , and succour thee , being in the same condition . ix . sermon at lawrence jury london . april 6. 1651. 2 tim . 2. 1. — my son , be strong in the grace that is in christ jesus . we proceed now to the second case of conscience , concerning strength of grace , which is this : whether strength of grace may be consistent with strength of lust and corruption in the he art ? in the answering whereof i shall speak to these particulars : 1. when may corruptions be said to be strong ? 2. why those that have strong grace , have many times strong corruptions ? 3. what strong corruptions are they that those that are strong in grace , are most subject unto ? 4. in what cases , and with what limitations may strength of corruptions consist with strength of grace ? 1. when may corruptions and lusts be said to be strong in the soule ? 1. when sins are committed with complacency . sin at first is like a snake that is almost starved by reason of the cold , and is very weak and feeble ; but if it be laid in the bosome , then it gathers strength , and after a while sin revives and becomes a delight in the soul . if thou were at first troubled at sin , and afterwards takest pleasure in sin , it s a signe that sin hath a great hand over thee . thus god complaines of his people , what hath my beloved to doe in my house ? — when thou dost evil then thou rejoycest . we may know the power and strength of corruption in us , by sins activity in us , and by our chearsulness and complacency in sin . 2. by the frequency of sin , as a relapse into a disease , argues the strength of that peccant humour in the body : so reiterated and multiplied acts of the same sin , argue the power and strength of that sin in our hearts . corruption gathers strength even as grace doth by the frequent acting and exercise of it . 3. when sin is persisted in against the cheeks of conscience . and it argues the strength of a streame that it beares down before it whatsoever bank would check the course of it : so it also argues that there is a strong current of corruption in thy soul , that bears down before it all the warnings , checks and reproofs of conscience . 2. why have those that have the strongest graces , many times also the strongest corruptions ? 1. it ariseth from the natural temperature and constitution of the body , which doth dispose men to some sin more then another , although they have such eminency of grace ; and hence it is , that those who are naturally and constitutionally passionate , and given to anger , though they may have a great measure of grace , yet what ado have they to bridle in their anger ? what ado to be greatly angry , and not greatly sinful ? and so such whose temperature inclines them to be lustful , though they have much grace , yet all little enough to suppresse lustfull thoughts and wanton looks in them . 2. god suffers this to humble his people , and to keep them humble under their great measures of grace . it is observable in nature , that those creatures which have the most excellency in them , have something also of defect and deformity in them , as if the god of nature did it to keep them humble . the peacock hath glittering feathers , and yet black feet ; the swan hath white feathers , but under that a black skin ; the eagle hath many excellencies , quick sight , and high flight , but yet very ravenous ; the camel and elephant are great and stately creatures , but of a deformed shape : so it is in the state of grace , god doth suffer some strong & unsubdued corruptions to remain in them , who have not only truth , but strength of grace , and this is to keep them humble . thus paul after his great revelation , had a messenger of satan to buffet him , and a thorne in the flesh to afflict and keep him humble ; the thorn in the flesh did let out the impostumated matter of pride out of his heart ; and the considerations of their corruptions doth much affect the hearts of the godly , that they become , 1. more condescending and compassionate to the weak . 2. they do depend lesse upon their own righteousnesse . they see it is in vain to think of establishing their own righteousnesse , and that it is too weak a foundation to lay the weight and stresse of their salvation upon : the covering is too narrow , and the bed is too short for them to rest quietly upon . 3. they are hereby brought to think better of others then of themselves , yea to judge themselves the least of saints , and the greatest of sinners . 3. this is from satans malice , who if he can draw out great corruptions from them who are eminent in grace ; 1. he thereby aims to blemish religion and to darken the honour of profession , and in this case usually fights against none , great nor small , but the king of israel , viz. such as are eminent for holinesse . when david fell into those great sins of murder and adultery , satan had a main end granted him , to make the way of true religion stink and be abhorred . 2. hereby satan hath his end to imbolden those that are weak to sin . the sins and great miscarriages of such as are great professors are great stumbling blocks in the way of the weak to make them fall . 3. hereby the peace and purity of conscience is violated ; the devil will play at small game rather then at no game : and if he cannot prevail to damn thy soul , yet he will endeavour to disquiet thy conscience . 3. what are those great corruptions and sins unto which strong believers are incident ? 1. to lose those strong affections which they had at their first conversion . holy greenham complained , that it was very difficult to keep together his old discretion and young zeal . — young christians ( as hath been already observed ) have strong affections , and but weak judgements . their heat is more then their light . their present apprehension and sense is great and high , their experience little and low ; and so also strong christians , who may have much grace , yet tha flood and flush of affections may be much abated , and it is the fault of old professors , that they do not labour to maintain the primitive vigour and vivacity of their first affections ; they are too apt to leave their first love , yet we must know they do not decay so as to be bankerupts , in grace . in the godly the decay and declining , though it may be great , yet it is neither total nor final ; though he may fail , yet he is not a banquerupt , he hath still a stock remaining which can never be quite spent , a fountaine which can never be quite dry . he hath in him a well of water springing up to eternall life . the water of a fountain may be mudded , but it will clear it self again . it may be damm'd up in one place , but it will break out in another ; so it is with grace . a tree , you know , in winter-season , the fruit and leaves fall off , and it seems as if it were dead , but there is life in the root ; so it is in christians , their beauty and blossom may fall off , their fruit dry up , their leaves drop off , the beauty , the exercise and the fruits of grace may cease for a time , and yet the root of the matter is in them . it often fares with old professors , as it did with old david , of whom it is said , that all the cloaths he did wear , could not get or keep beat in him : so they , all the duties they perform , and all the ordinances they enjoy , cannot keep up that youthful heat of vigorous affections which once they had . many of gods children have not now as once they had , such complacency in god , such fervency in prayer , such attention in hearing , such delight in sabbaths , such mournfulnesse and tendernesse of spirit , such hatred of sin . now they have not such aggravating thoughts of sin , as in former times , nor the occasions unto sin , so avoided as formerly . how many are there , who heretofore look't on every sin as an hainous evil , but now do not so : time was when every gnat seemed a camel , and every mote a beame , and every mol●hil a mountain , but now they can extenuate and excuse their sin . heretofore the most pleasing sin was abominable , the smallest detestable , and the highest intolerable , but it is otherwise now through spiritual decayes and abatement in our affections . there are many heretofore when they fell into sin , were wont to walk sadly , to ●igh deeply , weep bitterly , pray affectionately : but now do not these things with those warme and working affections as formerly . the time was when many professors of religion , prepared themselves for holy duties with more care , attended to them with more diligence , delighted in them with more complacency , and gained more profit and edification by them then now they do . and that 's the first sin , that those who have grace , both in truth and strength , are apt to fall into , viz. spiritual decay . 2. such as are strong christians are very subject to spiritual pride , and to be highly conceited of their own gifts , parts and graces . spiritual pride is a secret spiritual corruption , that is in the most spirituall and gracious heart ; it is a bad fruit that growes on the best root : there is nothing better then grace , and there is nothing more abominable then sin , and there is no sin so bad as pride , and there are none so apt to fall into this sin of pride , as they that have much grace , and there is nothing weakens a strong christian more then pride , and nothing argues weaknesse more then this boasting . 3. to behave themselves with contempt and superciliousnesse towards weak christians , is an ordinary fault of the strong . there is not any one thing in scripture more often mentioned then this , that we should not despise or discourage the weak , which notes an aptnesse in the strong to be faulty herein . let us not judge one another any more . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes , they were wont to do so before . spiritual pride is a root of bitternesse , which bears these two bitter fruits . 1. an over-valuing of our selves . 2. an undervaluing of other mens persons and gifts . 4. strong christians are apt to put too much duty and task upon the weak . — johns disciples failed in this towards the disciples of christ about fasting . strong christians should deal tenderly with the weak , they should excuse their failings , conceale their weaknesses , commend their performances , cherish their forwardnesse , resolve their doubts , bear their burdens , and hereby make the way of religion to be lovely and amiable to them , whereas by their too much austerity the weak are disheartned at their first entrance . 5. to be content with measures of grace . how apt are they that have grace to say in one sense , as he said in another , soul , take thine ease , thou hast goods laid up for many years ; and hereupon many grow slack and carelesse in holy duties , and do not improve ordinances for the increase of their graces . the best of christians are apt to fall into this satiety , then which nothing can be more prejudicial to the soul . the devil tempts those that have but a little grace to thinke they have none , and those that have more grace to think they have enough . the best are apt to mistake themselves in this , to think that there is a just dimension and full growth of grace attainable in this life : whereas indeed the best improvement of having much grace , is to desire more , and not to be satisfied with any measure of grace till we come to a perfect man , unto the measure of the stature of the fulnesse of christ , and that 's not attainable in this life . perfection is the aime of this life , but it is the reward of another life . we should endeavour after perfection in grace , but we shall not attain it till grace be perfected in glory . 4. in what cases , and with what limitations may strength of corruptions consist with strength of grace ? the resolving of this question is of very much use to the soul : for that soul that is over-mastered with strong corruptions , may not only question the strength of his grace , but the being of it . how may i then know , that i have both the truth and strength of grace in me , though i am overpowered sometimes by strong and prevailing corruptions ? 1. if you maintain in you a strong opposition against your corruptions . the flesh lusteth against the spirit , but doth the spirit lust against the flesh ? though you cannot fully subdue sin , yet do you strongly oppose it ? if so , there is grace and strength of grace too , which is able to make and hold up this opposition . an uncontrolled subjection unto sin , argues the strength of sin ; but an irreconcileable opposition of sin argues the strength of grace . strength of grace is not so much seen in those particular acts of suppression , and actual overcoming of it , as in that constant and habitual frame of heart in the opposition of sinne . 2. though sin be strong , yet grace may be strong too in thy soul . if thou hast a strong measure of humiliation , though thy sin be great , if thy sorrow be great too , it evidenceth thy grace is so also . it was great grace in manasseh , that he humbled himself greatly , though he had been a very great sinner . 3 ▪ if thou hast strong cryes to god against thy sins , this argues grate , though it be ready to be d●flowered by thy corruptions . if when corruptions and temptations prevaile , thou prayest to the lord with strong cry● and teares , this argues grace , yea and the strength of grace . 4. if thou hast strong affections that carry thee to christ , certainly thou hast grace , though thy strong corruptions often carry thee from christ . peter had more infirmities and corruptions and sins , then all the disciples besides ( excepting judas . ) he tooke christ aside , gave him carnal counsel , and said as to his sufferings , far be it from the lord , this shall not be unto thee ; for which christ said to him , get thee behind me , satan . he dreams of merit , and boasts of what he had done for christ , at it is observed of him , when he said to christ , behold , we have forsaken all and followed thee , what shall we have therefore ? peter of all the disciples was the most confident of his own strength ; and boasts what he would do and suffer for christ ; though all men should be offended because of thee ; yet will i never be offended . and if i should die with thee , yet will i not deny thee . nay and presently after this confident undertaking , peeer denies christ , and swear : and curses that he knew him not . some observe , that peters cursing , was not only his cursing of himselfe if he knew christ , but that he also cursed jesus christ , that so he might appear to them to be none of his disciples ; and yet notwithstanding all this peter had not only truth and reality , but eminency and strength of grace : for though temptations and corruptions did sometimes prevail , yet he had strong affections towards jesus christ ; he did and suffered that which few or none of the other disciples did . 1. he was the man , that of all the disciples wept most bitterly for his sins . 2. peter was the first that ran to the sepulchre , and went into the sepulchre to see what was become of christ . 3. he was the man , who hearing that christ was risen and on the sea-shore , leap't into the sea for joy . 4. he was the man that made the first sermon , and first preached the gospel after the ascension of christ . 5. he had that love to christ which was as strong as death ; for he suffered death , and was crucified , ( as say ecclesiastical writers ) but would not be crcuified , but with his heels upwards , deeming it too great an honour to be crucified in the same manner that his lord and master was ; so that the strength of his affections , did argue notwithstanding his great failings , the strength of grace in him . to make application of what hath been spoken in this case of conscience . — though in the cases before mentioned , strength of grace may be consistent with strength of corruptions ; yet there are other cases wherein they are altogether inconsistent . 1. when the strength and workings of corruptions are not clearly discovered to the soul ; for grace alwayes , as a light set up in the soul , doth discover the darknesse of corruption . 2. where corruptions are not sensibly bewailed , it is to be feared that there is not strength of grace . 3. where occasions to those strong prevailing sins and corruptions are not heedfully avoided . certainly if thou hast grace to make thee sensible of what corruptions thou art incident unto , thy grace will make thee walk so circumspectly , as to avoid all occasions leading thereunto . 4. if they be not strongly resisted , and the beginnings of each corruption not diligently suppressed , in this case strength of grace and strength of corruption are utterly inconsistent . 5. though there may be strong grace and strong coriuption in the soul , yet the reign of any one corruption is utterly inconsistent with grace and the strength of it . let not sin reign in your mortall bodies . sin shall not have dominion over you , for you are not under the law but under grace ; which is not to be understood in the antinomisis sense , that believers are not under the mandatory power of the moral law : but the meaning of the word ( law ) as beza interprets it , is the law of sin , and so the apostle paul , chap. 7. 23 , mentions a law in his members that did war against the law of his minde , and did hring him into captivity to the law of sin , that is ; sin would have swayed in him with the power and force of a law . and this argued grace and the strength of grace in paul , that though he was over-born by the strength of corruption and sin , and taken prisoner by it , yet he never yielded to it as to a lawfull soveraign ; for so he addes , vers . 29. so then with the mind . i serve the law of god , but with my flesh the law of sin . it may be said of the corruptions in gods children , what was shewed to daniel concerning the beasts , they had their dominion taken away , yet their lives were prolonged for a season . 6. when we say there is a consistency between grace and corruption ; i would be understood of spiritual and inward corruptions , as hardnesse of heart , spiritual pride , deadnesse in duties : for into grosse external , open acts of evil , strong christians do seldom fall . 7. we must also be further informed , that if we consider particular acts of sin , some one lust may seem to be more strong in a godly christian , then in a meer moral man. as for instance , in the case of lust , when we consider how david did abuse his neigh bours wife , and how abimelech would not touch another mans wife ; one would have judged david the heathen , and abimelech the believer , and therefore the strength of grace or corruption must not be judged by any one particular act when some impetuous temptation hath prevailed . 8. lastly , we are to know that a corruption may be really weak'ned when sensibly strong . as a man in a feaver is seemingly strong , but is really weak : so corruption may be then most enfeebled when in our apprehension it is most inraged ; it may rave and rage when it is in crucifying . as a cole glows most just before its going out ; a candle burnt't down in the socket gives a blaze a little before it be extinct : so it is when corruption is ready to expire . as in a meer moral man sin may be restrained when it is not subdued ; corruption may be quiet where it is not mortified : so in a regenerate person it may be subdued and mortified , where yet it may rage as if unrestrained . a mans last gaspe may be the strongest breath : so when corruption is ready to give up the ghost it may seem to breath strongest . as a bird may flutter when his neck is broken : so sin may seemingly resist grace , when the power , strength and life of it is utterly broke . x. sermon at lawrence jury , london . april 13. 1651. 2 tim . 2. 1. be strong in the grace of god that is in christ jesus . we have already handled two great cases of conscience about strength of grace , about the consistency of strong temptations and strong cortuptions with the strength of grace , and shall now proceed to a third case , which is this , 3. whether strength of grace may consist with the want of those strong affections , which christians have had at their first conversion ? in answering whereof i shall endeavour to shew three things . 1. when a man may be said to lose his first affections ? 2. in what cases may a strong christian want strong affections ? 3. whence it is that those that have strong grace may want such strong affections as they had at their first conversion ? 1. when may a christian be said to lose his first affections ? affections are fitly compared to the pulses of the soul , by which may judgement be given of the state and temper of the soul ; and that we may know when these affections beat low and are decayed , we may make judgement hereof . 1. when we have not such eager desires after duties . it is very remarkable , that at a christians first conversion , he is so earnest and eager after holy duties , that he will hardly allow time for the duties of his particular calling ; nay how have men at first tyed themselves to hear so many sermons , make so many prayers , read so many chapters , spend so many houres in holy meditation by our selves , and good conference with other christians ? but alas , afterward this fervour begins to cool and remit , and men pray lesse , and hear more seldome , and this is from the multitude of their wordly occasions . usually men at their first conversion , ( which as divines have observed ) ordinarily doth fall out between the eighteenth and twenty eighth year of their age ( though god indeed be tyed to no year ) yet men at that age have usually lesse of the world , and so it comes to passe , that afterward when the cares and profits , and pleasures of the world steal away their affections , that they grow much more remisse then they were at the beginning . 2. affections may be judged to be decayed when men have not such ravishing joyes as we were wont to have . how many have been at first in davids frame of heart , i was glad when they said to me , come let us go into the house of the lord ? but afterwards the overeflowing of this flood of joy by dogrees hath abated . 3. when sensible profit by ordinances is abated . a man may profit by ordinances , and yet not be sensible of that his profiting . a christian may grow at the root in solidity of grace , though it may be not shoot up so much in blossomes of affection . 2. in what cases may a strong christian want strong affections ? 1. in case you have lesse sin in duties , though lesse affections . a weak young convert hath oftentimes much affection in holy duties , but much corruption too . they are very subject to rashnesse and precipitancy in their prayers , and to be proud of any small measures of grace in duty , and too apt to have carnal dependance upon their duties : but old experienc't christians , as they have often lesse affection , so lesse sin in duties . papists have very much affection in the performance of their devotions : but alas , they have the leaven of this errour in their best duties , that they think they merit by them : but grown and knowing christians , though they may not be so affectionate in duty , as the weak , yet they may exercise much more grace then they do . and so also it is after duties are performed . weak christians are apt to indulge their corruptions afterwards , thinking they have made a compensation for their sins by their duties : but an experienced grown christian , though not so affectionate in duty , yet he is carefull afterwards that he do not by sin spoyle all his duties . 2. a strong christian may want strong affections , in case he hath strength of judgement to recompence the want of his affections . young trees are more sappy , but old trees are more solid ; wherefore the apostle prayes for the philippians , not only that tbeir love might abound , but that their judgement might also abound . as a man that is come to his full age , though he do not grow in bulke and extension of parts ; yet he grows intensively , and in the consolidation of the parts of the body : so old and experienced christians , ●hough they have not so much affection ; yet they have more solidity and clearnesse of judgement , more experimental knowledge in the profound mysteries of the gospel , and more distinct apprehensions of the deep things of christ . a strong believer , what he wants in affections he hath compensated to him in a distinct and experimental knowledge of the deceitfulnesse of his heart , of the vanity of the world , of the sinfulnesse of sin , and of the transcendent excellency of christ . new converts are rash , inconsiderate , injudicious ; and therefore we have a promise made to new converts , that they shall proceed in grace . it is a promise made to the gentiles when the kingdom of christ shall come amongst them , that though at the first they were rash , yet it is said , the heart of the rash shall understand knowledge , and the tongue of the stammerers shall be ready to speak plain . affection without knowledge will be but rashnesse , which ( like metal in a young horse ) will be apt to precipitate him and make him stumble . an experienced christian though he have not so much seeming metal in his affection , yet shall rid more way to heaven by farre then a young convert , and that without fear of stumbling . at the first kindling of the fire , there may be more smoak , though afterward the flame will be clearer : so when at first thou hast much affection , afterwards thou shalt have a clearer judgment . 3. a strong christian may want strong affections in case it proceed from a natural temper , and not from a sinful carelesse distemper . there are some persons that are naturally of a soft and tender disposition , and these are naturally more affectionate ; nay the woman who is the weaker vessel , commonly her heart holds most affection : and so likewise there are some who naturally are more bound up in their affections , and are of a reserved temper , who naturally do not break out into any great expression either of the passion of joy or grief . we read in the gospel , that they that exprest most affection to christ at his death , and made the most passionate lamentation for him , were the women , who naturally are of a more melting disposition . some mens dispositions are like ice , they will easily thaw and melt ; others like iron , it must be a a hot fire that will 〈◊〉 them down : so it is , some men will be more affectionate upon a small occasion then others upon a greater , and this is from naturall disposition . melancthon was not so affectionate as luther , but it is observed that he was more judicious . 4. in case of sicknesse and old age , and bodily weaknesse , he that hath strength of grace may yet want strength of affection . the expression of our affection depends much upon the temperature of the body , if bodily strength and vigour be impaired , our affections must needs flag . as the ebbing and flowing of the sea depends upon the motion and influence of the moon : so our affections do ebbe and flow much what , as the strength or weaknesse of the body hath an influence upon them . as a musician when he is grown old , cannot so dexterously handle an instrument , as when he was young , though perhaps he hath now more judgement and experience in musick ; so it is in old age , that brings experience in the wayes of god , yet may abate affections . old age and sicknesse makes the body like a tyred horse to the active soul ; an active traveller would faine ride away to his journeys end , but his horse is tyred . an aged sickly christian may have as much grace and more then ne had at first , and yet not be so able to pray ; and so a minister not so able to preach affectionately as before ; and this from the indisposition of the body . 3. whence it is that those that have strength of grace , may yet want those strong affections which they had at their first conversion ? 1. because at first conversion grace was but particularly imployed , which afterwards was more diffused and generally imployed . when much water runs in one channel it makes the stream the stronger ; but when there are many rivulets cut out , though there is as much and more water , yet there is not the same strength of stream : so it is at our first conversion , all our affections made but up one stream , and so our affections seemed the stronger . a new convert hath not so many duties to performe as a grown christian hath , because he doth not know so many duties . it may be at first all his affections run out to pray , and hear the word , and read good books , and whilest all the affections run in this one channel they seem to be very strong ; whereas a grown christian he hath not only these generall duties , but many particular duties of his calling and relations to follow , he hath many duties to perform to god and men , which a new convert knowes not , and therefore it is that though his affections may seem weaker , yet his grace is as strong as before & stronger . 2. this is from the newness of the condition . naturally we are much affected with any new thing , as for example , for a man that hath been many years in a dark dungeon , to be suddenly brought into the light , the suddennesse of the change would much affect a man. this is the state of our souls at our first conversion ; we are therefore brought from darknesse into light , and from the power of satan unto god. by the grace of conversion , god calls us out of darknesse into his marvellous light ; and because it is so marvellous , therefore it doth so much affect . the change at first conversion is very great , a man be comes another man , and man is so affected , that he is put into a kinde of astonishment . yet in this case we must distinguish between solid affections , and floting and transient passions , which do wear off presently , and vanish suddenly . the affections of some christians , especially young ones , are like those colours which are not in grain , they will soon fade . it is with a young convert as with a man going to execution , while he is upon the ladder a pardon is unexpectedly brought , how will this man be transported with joy ? he will leap for joy , he will in that case be all joy & exultation for the present , and it may be afterward the flush & torrent of his joy is abated , though his life be as dear to him as ever : so when the soul hath been brought by the law of god to a sight of its lost condition , & then the gospel hath proclaimed a pardon , & the spirit of god hath set on the comfort of that pardon upon his heart . oh what ravishments hath that soule for the present ! which perhaps he shall not long retain , the violence of his joy is abated , but the solidity of it remains . the soule is much affected with its first meeting with christ , and though the flush of that joy be over , yet the souls love to christ is as much , and its prizing communion with christ the same . the creeple when he was restored to strength , went leaping and praising god , because the unexpectednesse of the cure did mightily affect his heart ; and this is a second reason why those who are grown and solid christians , yet perhaps may not retain the same measure of affections they had at their first conversion . 3. a third reason may be taken from gods indulgence to young converts , who usually gives in comfort according to the necessity of his people . it is with god our heavenly father as with naturall parents , they are most tender over their new-born children . that parable of the returning prodigall is very full to this purpose ; his father did not onely receive him mercifully , but bountifully too , he gave him more then was for necessity ; not onely sho●s , but a ring ; not only clothes , but the best robe ; not only bread , but the fatted calfe , and musick at this feast , and all this was for this newly converted and repenting son , though his father did not entertain him so every day . so our god , at our first conversion expresseth much of his bounty and indulgence to his children , though afterward we may have the same love of god , & the same love to god , though the expressions may not be the same now , as formerly in those daies of gods bounty . let us from hence learn , that though we have lost those affections which we had , yet we must 1. labour to be sensible of , and humbled for those decayes . a decayed condition is an uncomfortable condition ; though thou hast so much grace as will bring thee to heaven , yet by thy decayes thou wilt be very uncomtable here on earth . 2. labour to get those decays repaired . if thou hast left thy first love , repent and doe thy first works . 3. make up the want of former affections in solidity of knowledge and judgement ; and if the candle give not so great a blaze , let it give a more clear and constant light . 4 labour to keep up the primitive vigour of your affections . 1. remember you may lose that in a short time , which you may be a long time in recovering . a man may lose more strength in one weeks sicknesse , then many months will make reparation . a wound may be quickly made , but not so soon cured . philosophers wil tel us , that the way from the habit to the privation is far easier , then from the privation to the habit ; it is far easier to make a seeing man blind , then to make a blind man see ; so it is far easier to lose our holy affections , then it is to recover them . 2. labour to keep up your holy affections : for the truth of grace is more discerned by our affections then our actions . acts of grace may be easier dissembled then gracious affections . a painter may paint the colour , but not the heat of the fire . 3. labour to keep up affections as they were at first , because it is very hard to retain them : it is hard to keep them wound up to any height . flush of spirituall joy is like the sea ; the tide doth not so flow , but the ebbe doth fall as low . bernard said of these strong gusts and great flush of these spirituall joyes and gracious affections , they come but seldom , and stay but a short time . as in nature there is a spring , and then the fall of the leafe , and one day is clear , and another is cloudy : so it is with the best christian , his affections are not alwaies at the same pitch , at the same height ; but it should be our endeavour to cherish and maintain in our soules our first flourishing affections , in and towards the waies of god. xi . sermon at lawrence jury london . april 13. 1651. 2 tim . 2. 1. — my son , be strong in the grace that is in christ jesus . having dispatched three cases of conscience concerning strength of grace ; i now proceed to a fourth , viz. vvhether a man that hath strength of grace , may want the comfort of his grace ? i shall answer this question affirmatively ; a man that hath the strength of grace yet may want the comfort of it : strength of grace ( as you have heard ) doth not exempt a man from temptations from the divel , nor from desertions from god. it is an undoubted rule , there may be strength of grace , where there is not the comfort and evidence of it . a child of light may walk in darknesse for a time ; and though he have the holy ghost working grace , and encreasing grace in his heart , yet he may want the oyle of gladnesse , though he have received a precious anoynting of grace . a child of god , as to his spirituall condition , may for a time be in the same condition that paul and the marriners were in , who for many daies had neither sun nor stars appearing , being under no small tempest , hopes of being saved being taken away : so it fares with gods dearest children , they may be in the dark and can see no light , they may have the graces of the spirit , and yet want the comforts of the spirit . in the opening of which point i shall thus proceed . 1. i wil prove this from scripture , that a child of god may be strong in grace , and yet want the comfort of his grace . 2 i wil lay down some reasons , why it is thus . 3. some directions , how those that have grace , and yet doe want the comfort of their graces , should procure unto themselves the comfort of their graces . 4. and then i shall commend some comfortable considerations to such as have grace , but want the comfort of it . 1. for the first , i shall give you instances both in the old and new testament , that those that have been strong in grace have wanted comfort . 1. job a man eminent for grace , a perfect and upright man , and one that feared god and eschewed evil : and yet you have job complaining , wherefore hidest thou thy face , and holdest me for thine enemy ? nay , god did not onely hide his face , but handle him as his enemy ; for he thus makes his moan , he tears me in his wrat● , that is to be referred to god , and not unto the divel , or to jobs unmercifull enemies , or uncharitable friends . he teareth me , that is , god teareth me . who in my apprehension ( saith job ) hateth me , and gn●sheth upon me with his teeth , and as an enemy , sharpneth his eyes upon me . and that these sad apprehensions were upon job , that god was his enemy , see him further lamenting himself , he hath destroyed me on every side , and i am gone , and mine hope hath he removed as a tree , he bath also kindled his wrath against me , and counted me unto him as one of his enemies . yea , destruction from god was a terrour to him . 2. asaph , a holy man , yet thus complains , will the lord east off for ever , and will he be favourable no more ? is his mercy clean gone for ever ? doth his promise faile for evermore ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercies ? these are the sad expostulations of a troubled spirit cast down under deep dejections , and in the dark , by reason of the suspension of divine favour . 3. david , a man after gods heart , whose gracious breathings though the whole book of psalms , shew that he was a man of an excellent spirit , and had much grace . yet david wanted the comfort of his grace , when his soul was cast down , and his spirit was disquieted within him . and so 4. heman , a man who for wisdom so eminent , that the holy ghost useth him as an instance of wisdome , as wise as heman , and yet in the 88. psalme , quite through that psalme , was a straine of as sad a complaint as you shall meet withall in the whole book of god. thou hast laid me in the lowest pit , in darknesse , in the deep , thy wrath lyeth hard upon me , and thou hast afflicted me with all thy waves . so little comfort had these holy men though they were eminent in grace . it is true of many dear children of god , what was said of the apostles and disciples of christ ; whither i go ( saith christ ) ye know , and the way ye know : to which speech of christ , thomas answers in the next verse , lord , we know not whither thou goest , and how can we know the way ? augustine doth thus reconcile this , they did know whither christ went , but they durst not once believe that they had such knowledge , they did not know their own knowledge : the expressions of christ were different from those words of thomas , the lord jesus spake as it was ; and thomas spake as he thought . the apostles had grace , and yet wanted the comfort and assurance of it . i will not instance here of the lord jesus , who though he was full of grace and truth , yet he wanted comfort when he was in that bitter agony , and cryed out , my god , my god , why hast thou forsaken me ? indeed in the new testament there are not so many instances of those that wanted the comfort of their graces , as we finde in the old testament . and the reason is this , profession at the first publishing and promulgation of the gospel , met with so many and such sharp afflictions , that god did indulge them , and made their inward graces to abound , as their outward sufferings did abound . these instances may suffice to prove that it is truth , believers who are strong in grace , yet may want the comfort of their graces . 2. to give you some grounds of this , the reasons may be drawn , either 1. from god , or 2. from our selves . or 3. from the devil . 1. reason is from the lord , to with-hold from them to whom he hath given grace the comfort of their grace . 1. to manifest his divine authority and absolute soveraignty over his people . as the natural light of the day , and darknesse of the night are at gods dispose ; so also is this spiritual ligh of comfort , and the darknesse of a deserted and dejected spirit . god gives divi●e and spiritual consolations out of the goodnesse of his will , and withdraws them , to shew the absolutenesse and soveraign liberty of his will. 2. to let his people know , that comfort is not essential to holinesse , neither inseparably and necessarily belonging to grace . though there cannot be true peace , where there is no grace ; yet there may be true grace , where there is no peace . 3. god in the dispensation both of grace and comfort , shews himself a free and gracious agent ; and all our graces which god works in us , are meerly from gods grace to us . he will give comfort when and to whom he pleaseth , but still as a reward of his own free grace , the comfort of a pardon . the comfortable knowledge of our pardon is as well from gods free grace as the pardon it self ; and therefore god suspends the comfort of grace to make us looke up to him for it . when thou repentest , god gives a pardon , but therein he rewards his owne work in thee . to give a pardon or sense of a pardon is an act of meer liberality in god. 4. god doth this to put a difference between heaven and earth . heaven is a place for comfort , earth for duty : earth is for the getting of grace , heaven for the rewarding of grace . our lord jesus christ , like the good master of the feast , reserves the best for last . the sons of nobles , when they travel into forraign parts , have no more allowances then what will accommodate their travels , the inheritance is reserved for them , when they come to their fathers house : so believers , who are strangers and pilgrimes here , they have so much grace and comfort as befits their passage to heaven ; but they have an inheritance incorruptible , undefiled , that fadeth not away , but is reserved in the heavens . god thinks it not sit to give constant comforts in an inconstant world , nor full comforts in an empty world , nor lasting comforts in a transitory world . 2. reason may be taken from our selves , and that in many regards , that have much grace , yet may have but a little comfort ; and this may spring from a threefold root in us ; 1. from something that is meerly natural in us . 2. from something that is spiritual and good . 3. from something that is evil in us . 1. this may arise from the prevalency of a natural melancholy in the body , whereby the understanding may be darkned , the fancy troubled , reason perverted , and the soul sadned . melancholy is the mother of discomfort , and the nurser of doubting . it was ( as some think ) depth of melancholy that prevailed upon nebuchadnezzar , that he did not know , whilest under the power of that distemper whether he was a man or a beast : and in the like manner may this bodily melancholy so far distemper thy soul , that th●● who hast grace , yet mayest not know whether thou art a childe of god , or a childe of the devil . it is no more wonder to see a melancholy man doubt and question his spiritual condition , then it is to see a childe cry when he is beaten , or to heare a sick man groan . you may silence a melancholy man when you are not able to comfort him , and though you may resolve his doubts and scruples by evident and convincing answers and arguments , yet let but such a man retire alone , and brood over his melancholy thoughts , by the prevalency of this perturbing humour , all is forgotten , and he is as unsatisfied , as if you had said nothing to him . and you may perceive , that it is the power of melancholy , that is the cause of a mans distemper , when he is very much troubled , and yet can give no distinct account of any particular thing that doth trouble him . 2. this discomfort often ariseth from that which is good in us , viz. from that holy jealousie and tendernesse of conscience , which makes a childe of god suspect and inquire into his condition : and though he have true grace , and much grace , yet he is afraid lest all be but a delusion ; in such cases the soul doth so pore on sin and infirmities , that it cannot see its own evidences . a tender conscience is more apt to be dejected in the sight of sinne , then to be comforted in the sense of grace , and the reason of this is , because sin doth more directly fall under the cognizance of our conscience , especially a natural conscience . the works of the flesh are manifest , but the fruits of grace and of the spirit are not so easily discerned . 3. this discomfort usually springs from a root of bitternesse , even in the best of gods children , and that whereby god doth punish the sins of his people . 1. their quenching the motions of the spirit . if you grieve the spirit of god , it is just with god to grieve your spirits : you never send gods spirit sad to heaven , but god may make sad your spirits on earth . 2. sleightinesse and fearlessenesse of heart towards god. when children grow saucy , peremptory and malapert before their parents , 't is no wonder if a fathers frown correct not their irreverence . most of those who lie uncomfortably under sense of displeasure of god , may thank themselves for it , they have provoked god by their bearing them selves too much upon his love , and growing secure and fearlesse to offend god. god loves to have his children come near him in an holy confidence that he is their father , but yet to keep their distance by humble reverence . 3. another sin that god punishes in his children , by withholding comfort from them that are strong in grace , is their superciliousnesse , contempt and uncompassionatenesse towards others that are but weak in grace . god own people are very much to blame herein , in rigour and unmercifulnesse towards those that are weak in the faith , despising all that are inferiour to them in gifts and graces , whereby they often break the bruised reed , and quench the smoaking flax , and want bowels of pitty and tendernesse towards their brethren . to take down pride , god often brings such , even his own people , to be low in comfort ; and it is but just that they should want comfort , who have neglected to comfort and cherish those that were weak in grace . 4. a growing cold and lazy , and heedlesse in holy duties . if we put off god without true service , god may justly put us off without true comfort . this rule holds in spiritual affairs , he that will not work shall not eat . if we abate in the sanctifying work of the spirit , it is but just that god withhold the comforting work of the spirit . the sluggard saith solomon , hath poverty enongh , so if we grow lazy and sluggish in holy duties , it is just that our stock of comfort do decay . though holy duties do not merit comforts , yet comfort usually riseth and falls according to our diligence in duties . true grace is never so apparent to , and sensible in the soul , as when it is in action ; and therefore want of exercise must needs cause want of comfort . as fire in the flint is never seen or felt , till it be struck out by the steel : so is grace and the comfort of grace , never so sensible as when it is exercised much in holy duties . 5. any one sin indulged by , or concealed in the conscience , is enough to marre all your comfort . concealed guilt contracts horrour . the candle will never burn clear whilest there is a thief in it . sin in the conscience is like ionah in the ship , which causeth a tempest , that the conscience is like a troubled sea whose waters cannot rest : or it is like a mote in the eye , which causeth a perpetual trouble while it is there : or like the winde gathered in the caverns of the earth , makes earthquakes and terrible eruptions . it is just with god , that a mans own iniquities should correct him , and his back-sliding should reprove him . concealed guilt , though it may not bring a childe of god to hell , yet for a time it may bring hell into his conscience . so that by all these particulars we may see , that if our comforts be abated , we may thank our selves for it . 3 reason is taken from the restlesse rage and malice of satan , who when he cannot do the greater , will do the lesse : and if he cannot damn thy soul , he will labour all he can to disquiet thy conscience . the devill aim● principally to make us walk sinfully , and if not so , then uncomfortably : if he cannot make us live without god and christ , and grace in the world , then he indeavours to make us live beside the comfort of our grace . and hence it is , that many dear children to god , who have truth and strength of grace in them , yet heark'ning too much to satan , live beside the comfort of their grace . 3. but what shall i do , that want the comfort of my grace , to procure it , that so i may have comfort answerable to grace ? 1. live more in the exercise of grace ; and and that is the ready way , not only to increase grace , but to obtain the comfort of grace . it was the apostolical salutation , grace and peace be multiplied . if grace be multiplied , ( and that it will by the exercise of it ) then peace will also be multiplied . the work of righteousnesse shall be peace , and the effect of righteousnesse , quietnesse and assurance for ever . great peace have they which love thy law , and nothing shall offend them . 2. leave no sin unrepented of ; take heed of guilt of sin lying on the conscience ; take away the thief out of the candle , and it will burn clear . if iniquity be in thy hand , put it far from thee , and let not wickednesse dwell in thy tabernaoles ; for thou shalt then life up thy face without spot , yea thou shalt be stedfast , and shalt not feare . behold now ( saith iob ) i have ordered my couse , i know that i shall be justified ; the more ordered our wayes are , the more steddy and full are our comforts , the more sin in the soul , the lesse comfort in that soul . 3. call to minde former experiences that thy soul hath had of god. thus did david , when by reason of the discomfort of this soul , he cried out , why art thou cast down , o my soul , and why art thou disquieted in me ? oh my god , my soul is cast down within me , therefore will i remember thee from the land of jordan , and of the hermonites , that is , i will remember thee , and what thou didst at jordan , when thou didst dry up the river , and thy people passed on dry land into canaan . and i will remember the land of the hermonites , that is , what thou didst unto og king of bashan , and to sihon king of the amor●tes , for hermon was part of the countrey of those kings . so the psalmist was under great discomfort , when he cried , will the lord cast me off for ever ? is his mercy clean gone from me , &c. but he recovers himself out of that sad case by remembring former experiences , for so he addes , vers . 12. i will remember the works of the lord ; surely i will remember thy wonders of old , i will meditate of all thy works , and talk of thy doings . past experience should be present incouragements . 4. attribute to god the glory of his own grace , and this is the way to enjoy the comfort of our grace . say with the church , not unto us o lord , not unto us , but unto thy name give the glory . it will be just with god to deny you the comfort of grace , if you deny him the glory of his grace . want of comfort is gods physick , to cure our souls of spiritual pride : and humble thankfulnesse for the least grace , is the way to enjoy the comfort of all our graces . 5. spend more time in cherishing thy comforts then in questioning of them . it is the fault of some christians , to spend more time in fruitlesse complaints of the want of comfort , then in faithful indeavours after comfort in gods way . there are those who are more inquisitive how they lost their comforts , then careful how to recover them ; and so indeed they weaken their own hands , but do strengthen the hands of satan . a fourth general propounded in the solution of this case , was this : what may be the comfortable considerations which may be gathered from the truth delivered , viz. that strong christians may be but weak in comfort ? now the handling of this last , wil be an application of the other three particulars , by way of consolation to those that may perhaps now have strong grace , but weak comfort . 1. the godly are never without the ground of comfort , though they may be without the sense of comfort . though they may be without present feeling , yet they do not want real cause of consolation . they have an undoubted right to comfort , though not a clear sight of comfort . a childe may have right to an inheritance , though he be not able to demonstrate and prove his right . perhaps a man cannot read his evidences for his land , and yet those evidences give him a right to his lands : so it is with a childe of god , he hath comfort sowen , though perhaps he cannot presently reap it . light is sowen for the righteous , and joy for the upright of heart . as it was with hagar in the wildernesse of beer-sheba , her water was spent in the bottle , and she cast her childe away from her , because she could not endure to see him die ; she lift up her voice and wept that she and her child should both miserably perish by thirst , and yet there was a well of water hard by her , but she saw it not : so it is with many a poor soule , who are athirst for comfort , and ( as they think ) ready to perish , and yet there is a well of water of life and comfort fast by , but they want the eye of faith to see it . and this is a great comfort , that a child of god , though he may want comfort , yet he hath right unto comfort , in that he hath truth of grace in him . 2. at that time when god withholds comfort from thee , yet he doth really love thee . jesus christ doth sometimes serve his children , as joseph served his brethren . he spake roughly to them , and he put them in prison , and yet joseph did dearly love his brethren , and his bowels did yern towards them . thus jesus christ , his real love is the same to his children at all times , though the manifestation of it may not be alwaies alike ; joseph knew his brethren , though his brethren did not know him . the lord knows who are his , though those that are his perhaps do not know that they are so . jesus knew mary , though she did not know him . there may be as much mercy to us in withdrawing of comfort , as in the giving of comfort . god many times in wrath lets a man be filled with the ungrounded comfort of supposed grace . oh ( beloved ) it is farre better to want comfort then grace . many a man that hath no true grace , yet hath seeming comfort ; but a child of god is often without comfort , that he may examine and exercise his grace , and so at last enjoy a wel-grounded joy , and a wel-bottom'd consolation . grace is the best foundation of spirituall consolation . xii . sermon at lawrence jury , london . april 20 , 1651. 2 tim . 2. 1. be strong in the grace of god that is in christ jesus . i have already handled four cases of conscience , concerning strength of grace , viz : 1. whether strong temptations may be consistent with strength of grace ? 2. whether strong corruptions may consist with the strength of grace ? 3. whether a man may be strong in grace , and and yet want those strong affections which he had at his first conversion ? 4. whether a man may have strength of grace , and yet want the comfort of his grace ? i shall proceed now to a fifth case of conscience , viz. whether a man may be said to have strength of grace , who hath but weak gifts ? in the opening of which case i shall thus proceed : 1. i wil premise some propositions . 2. i shall positively resolve the case . 3. and then give you some practicall in reference , by way of application . i le begin with the first , namely the positions , and they are these four following : this first position is this , that though all believers they have the same spirit , yet god in his wisdom thinks it fit they shalnot have the same gifts . there are ( saith the apostle ) diversities of gifts , but the same spirit . as it is with flowers , there is not the same smell but different smels to different flowers , and yet all their sents have the same influence from above ; and as it is with instruments of musick , there are divers sounds in the organ , but the same breath doth cause the severall sounds : so in the church of god , though there is the same influence of the spirit of god , yet not the same measure of gifts in each member of the church . the second position is this , that diversity of gifts is not to be ascribed to mans industry , diligence or education , but to the free pleasure and dispensation of god. it is true , much may be ascribed to study , and industry , and diligence in a way of gifts , which was the ground of the apostles exhortation , give attendance to reading , to exhortation , to doctrine , &c. and meditate on these things , give thy self wholly to them , that thy profiting may appeare to all . the apostle speaks there of profiting in ministeriall gifts : which gifts , diligence and study doe much advantage and promote : yet though we were all equall in study and diligence , there would be a diversity in our gifts , lest men should vaunt of their industry in acquiring gifts , and thereby exclude gods bounty in bestowing them , psal . 127. 1. except the lord build the house , they labour in vain that build it . ( saith hildersa●● ) suppose that two men were to read the same books , and to study the same matter every day , yet the one may be a dun●e , and a man of low gifts , and the other may have rare parts and excellent endowments ; this is to shew who we are beholding to , that is god , whose dispensation of gifts are many and variously bestowed . hence it is the apostle telleth us , that all these gifts worketh that one and the self-same spirit , dividing to every man severally as he will ; so that though one man differ from another in gifts , yet it is god that maketh him to differ . the third position is this , that a man may be excellent in one gift , and yet defective in other gifts , one man shall not have all ; this is very observable by instances you have in scripture . the first instance is between paul and barnabas ; if you look unto paul , his gift was the gift of utterance , and freedom of speech , insomuch that at lyst●● paul was taken for mercury the god of eloquence , because he was the chiefe speaker , and though it is said of paul , that he was rude of speech , that is , not as if it were so indeed , but in the opinion and conceit of the corinthians , who being seduced by false teachers , hearkned to their disparagements of paul. paul he was a most eloquent man , and had much of the gift of utterance , but now b●rnabas did excel paul in another gift , to comfort those who were troubled in conscience ; he was a son of consolation , to comfort troubled consciences . so likewise in the case of peter and the other apostles ; divines gather from christs commission to peter , singling him out , when he said , peter , feed my lambs ; peter , lovest thou me ? the reason that some expositors give , why peter was singled out , was this ; because peter had an excellent gift in preaching , and in feeding the lambs of christ , that is , weak believers . moreover , it is said of james and john , that they were called sonnes of thunder , as having a more powerfull gift from god , to terrifie and awake a sinners conscience , then peter and other apostles had . so that though some of the apostles had most excellent gifts , yet some of them excelled others in some one gift . the fourth position is , that there are cases , wherein men may have great gifts , but weak grace . god is pleased sometimes to carry mens gifts very high , when their graces have not a proportionable elevation , and the reason is , because gifts are for the good of others , for the edification of the church of god , and not for the good of a mans self only ; they were wanting in no gift , and had all knowledge ; and yet when he mentions their graces , he saith , i could not speak to you as spirituall , but carnal ; they outstrip other churches in gifts , yet they came short of other churches in grace . such was the church of laodicea , she was rich in gifts , and poor in grace . now there are foure cases wherin men may have strong gifts , and yet but little grace . 1. when mens notions are clear and strong , but mens experiences and affections but low and weak , to have more expression● then impressions ; to be like the moon , that though from the waine it grows big , and increases to the full ; yet it increases only in light , and not in heat : so men when they meerly increase in light of notions and speculations , and not in heat of affection towards god , and the practical part of christianity ; and it is to be feared , that much of the religion of these times is of this stamp , it is more in notion then motion , more in talking then walking , more in parts then grace . 2. when thy gifts are not influential upon thy life . look as it is in that disease of the rickets , that children are liable to , they may grow big in the head , and yet decay in the lower parts : so there are some ( as it hath been shown ) who have the disease of the spiritual rickets , they do grow big in the head , big in gifts , and yet decay in their vitals , decay in grace and the exercise of it . 3. when their gifts do but tend to the promotion of division in the church , and pride in their own hearts . this was discovered in the church of corinth , they came behinde in no gift ; but see what he saith in vers . 11. for it hath been declared unto me of you ( my brethren ) by them which are of the bouse of cloe , that there are contentions among you . and then in vers . 12. now this i say , that everyone of you saith , i am of paul , i of apollos , i of cephas , and i of christ , they were carnal as to grace , and walked as men , though they were high in gifts , and when gifts engender strife in the church and pride in a mans own heart , and when they doe elevate and puffe up the heart with vaine and high conceits ; this is an argument they are but meere gifts . the corinthians were in every thing inriched by god ; in all utterance and in all knowledge , so that they came behind in no gift , they had abundance of knowledge , but knowledge puffeth up , charity edifieth . 4. when gifts are encreased meerly by vertue of continuall study and industry , when gifts proceed meerly from strength of natural parts , advantaged by education , study and diligence ; if gifts do meerly proceed from that fountain , there may be much gifts , but little grace . the greatest schollers are not alwaies the best men , the reason is , because their gifts are gotten by industry and diligence ; their gifts may be high , when their graces are low . the fifth position , there are cases wherein men may decay and be weak in gifts , and yet may be said to have strength of grace . 1. if it proceed meerly from a naturall , not a sinfull defect . if weak gifts proceed from sinfull defects , it argues grace is but weak , as if it proceeds from negligence , from sloth , from carelesnesse to attend upon ordinances , from idlenesse in not reading , in not meditating , in not praying , not using holy conference , then grace decayes with gifts , these are sinful defects ; but now if gifts proceed meerly from naturall defects , as a man of a shallow capacity , of a slow speech , of a bad memory , of a weakly body , that either through sicknesse or old age the body is weakned , in that there are natural decayes in the body , because the putting forth of gifts depends upon the temperature and disposition of the body . as it is with an instrument of musick that is out of tune , it make● no melody though the instrument be good : so a body out of tune , hath not that use of , or putting out of gifts . as it is with an old preacher , his gifts may decay when he is an old man , that he may not have such freedom of speech , such clearnesse of judgement , such strength of memory ; as the body decayes , the gift of elocution wil decay , and his memory may decay , that he may not be so ready in delivering the word , but yet he may have as great ability in preaching , yea more experience , more solid judgement , and more clear understanding in the mysteries of the gospel , then a young man can have : so it is with christians , their gifts may decay , as the temper of the body decayes ; as it is with a musician , when he is a young man his joints being more plyable , playes more nimbly and melodiously upon an instrument of musick , but when he comes to be an old man he cannot play so nimbly and melodiously , his joynts being stiffe , but yet he hath more skill then a young man hath . when this doth not proceed from sinful defects , but from natural defects , then may a mans grace be strong , though his gifts and parts be weak . 2. if you want those externall advantages to further and promote the growth of gifts , as for example , a christian that follows an ordinary trade , which carries a water-tankard on his shoulder , he may attain more brokennesse of heart , more humility and self-denial , more experience of the goodness of god toward his soule , and of the method of god , then he who perhaps is in some great , honourable , and eminent imployment : but that christian who hath this mean imployment , and such poore education , shall not attain those gifts , that others have attained who have greater advantages . as it is with a scholler that hath been divers yeers at the university , he hath those external advantages , as education and literature , that his gifts and parts may be much increased ; when perhaps a poore man that follows the plough , may attain to more grace , and more acquaintance with the waies of god. now if such a man have not so many gifts as others , it is not his sin : god doth not require more then he gives . 3. if you have not a calling to use or put forth the exercise of your gifts . your gifts may decay , though grace do not decay . gifts are encreased by exercise , the lesse they are exercised the more they decay : if thou hast not an opportunity to exercise thy gifts as in former times , to pray in company , to use holy conference , as in former times thou hadst ; in such a case a christian who is strong in grace may grow weaker in gifts . 4. if what you want in gifts you make up in humility . strength of grace is not to be measured by notions and speculations in the head , but by humility in the heart ; therefore if thy gifts be weak , if thy humility be great , thou hast strength of grace : the lesse blossomes there are on the branches , the more sap there is in the root . he that hath great parts , and is proud of them , it is much to be feared hath lesse grace , then that man who hath but few gifts , and low parts ; but in the sense of their own weaknesse , hath low and self-denying thoughts of himself . 5. lastly , if what you want in gifts you make up in your practice , by a holy and conscionable walking . that martyr that said , i cannot dispute , but i can burn for the truth , had more grace , then those that could dispute , but not burn . the application of this case is onely for caution , and i shall give you a threefold caution . 1 caution . take heed ye be not proud of the greatest measure of gifts you have ; there is nothing in the world that a man is so apt to be proud of as his gifts ; a man is not so apt to be proud of grace , because he hath a principle to check his pride , but he is apt to be proud of his gifts ; a man is not so apt to be proud of outward endowments , as clothing , riches and the like , as he is apt to be proud of his gifts . expositors that do handle the prophesie of ezekiel , they say that ezekiel is called ninety three times ( thou son of man ) in that prophesie ; now there is no other prophet that is mentioned in all the bible , but onely one , which is called the son of man , and that is daniel . now expositors give this reason why he is called by this title , because he was a prophet of the greatest gifts , and had the most glorious visions of all the other prophets . compare this prophecy with isaiah , jeremiah , daniel , hosea , or all the rest , yet ezekiels prophesie is a more dark , mysterious , profound book . now ezekiel being a prophet of the greatest gifts ; god takes this care to keep his heart low , thou son of man , thou son of man , and all is to keep his heart low ; which doth teach us thus much , that those that have great gifts , they ought to spend a great deal of time to keep their hearts humble and low , because there is a flatuous humour in our nature , whereby we are apt to swell and be puft up in the sense of our own gift . 2. caution . prize a little grace before a great measure of gifts ; ye will prize a pearle though no bigger then a pea , more then a great heap of stones . there is great reason why we should prize a little grace before much gifts . 1. grace will last when gifts are withering . blazing comets will fall when the star never falls ; a falling star is no star but only a comet : so the hypocrites may have a great blaze of their gifts , and yet may fall like comets that hover in the aire . grace is like a star that keeps fixed in its orbe ; there is a great deal of difference betwixt a painted face and a natural complexion , the painted face will not alwayes last , but natural complexion that will alwayes remain . gifts are put paint , the ornament of the creature , but true grace which is as the natural complexion that will remain . 2. prize a little grace before much gifts , because gifts will leave thee short of heaven . christ told the learned scribe , that he was not far from the kingdome of heaven , but alas , for all his gifts and learning , he fell short of heaven . many will say to me , ( said christ ) in that day , lord , have not we prophesied in thy name , and in thy name cast out devils , and in thy name done many wondrous works . you see it is observable , these men might pretend to high and great gifts , and yet they to whom god opened the sacrets of his kingdome , against them he shut the gates of heaven . a man may be a preacher , and have the secrets of heaven opened to him , and yet have the gates of heaven shut against him . a man may attain the gift in christs name to cast out devils , a great and a miraculous gift , and yet those men that cast out devils were themselves cast to devils . we have done many wondrous works , they that did wonders were made a wonder ▪ they that had so much gifts came short of heaven , yea they who may preach to others may themselves be cast-awayes . 3. do not mistake strength of gifts to be strength of grace . parents would not judge their children strong when their heads and breasts are big , and their feet but feeble ; so you may grow big in your heads , in notions and speculations , in gifts , and yet feeble in practice of grace . now that you may not mistake your selves , and may not be deceived ; i 'le shew you how you may know the difference betwixt those that have strong gifts , and those that have strong grace . in the generall take this : as art resembles nature , so gifts resemble grace . now there are four differences . 1. as grace strengthens , corruption weakens . it is with grace and lusts as it was with the house of saul and the house of david . as davids house grew stronger and stronger , so sauls house grew weaker and weaker . as the ark was set up , dagon was throwne down ; the dagon of corruption will be thrown down before the ark of grace , and the ark of the covenant ; but gifts may strengthen , and yet corruptions never the weaker . indeed gifts discover corruption , but we are not able to mortifie and subdue it . gifts discover many corruptions , but mortifie none . gifts take a cognizance of many a sin , but never put a period to any . men that have gifts are resembled to the moon , and men that have grace are resembled to the sun ; the moon hath an influence upon the water to make that move ; to ebbe and flow : the moon sheds light upon all creatures , but no heat , to make those creatures grow and spring : so a man of gifts may have light , but no heat to those gifts to make grace to grow , and make sin to fade and wither . gracious men are like the sun , that doth not only give light but heat , by the influence thereof things spring and grow out of the earth ; the great parts of a gifted man , often occasionally strengthen his corruptions , but do not weaken them , augustine could say , ignorant and illiterate man , they take heaven ; when others with all their schollership go to hell . 2. where there is strength of grace , there the heart is more humbled under the measures of grace received ; the stronger the graces are , the more the heart is humbled . but strength of parts in most men makes them proud and lofty . empty vessels make the greatest noise , and so do shallow streams : so men that have great gifts are often empty of grace , 1 cor. 8. 1. they are puft up with pride , who have more gifts then grace , and by the humility of the soule you may know whether that soule be stronger in grace then in gifts . 3. he looks more after the supply of the grace he wants , then in a way of contentment in the grace he hath . this argued paul had much grace , when he thus speaks , i doe strive after more and more grace , if by any means i might attain the resurrection of the dead , that is , i doe labour after perfection of grace , which those shall have that are raised from the dead , and exalted in heaven , but now a man that hath gifts , is more apt to look what he hath then what he wanteth . men of gifts are more apt to look upon their attainments then their imperfections , they look upon their gifts in a multiplying glasse , more then they are ; and upon their failings in an extenuating glasse , lesse then they are . 4. the more grace any one hath , the more communicative he is , that others may be partakers of the same grace , when the apostle speaks of the duties of husbands and wives , he would have them further one another in the way to heaven , considering they are heires together of the grace of god. christ also speaks to peter , when thou art converted , strengthen thy brethren . by conversion is not meant gods first act in bringing peters soule home to christ , but it is meant by an establishing worke of grace , as if christ should have said , peter , now thy grace is weak , and it will be weaker by thy fall , but when thou art recovered from thy fall , and deniall of thy master , then strengthen thy brethen , labour to strengthen the graces of other men , when thy graces are strong , and thy strength recovered , and this is a very good evidence that thou hast not onely grace , but strength of grace thy selfe , when thou art carefull to strengthen others : but such as have gifts only , with little or no grace , they are loath to communicate their gifts unto others , they would willingly monopolize their gifts , and grudge to impart them to others , they would not have other men have the like gifts with themselves , lest their glory should be darkned . they are not of john baptists mind , who cared not though he decreased , so as christ encreased , but rather they are like to one aspendius a skilfull musician , who would never play on his instrument before any of his profession , lest they should learn his skill . this is a notable discovery whether thou hast strong grace , or strong gifts only , which thou mayst know by thy willingnesse and readinesse to communicate unto others , what god hath imparted unto thee . xiii . sermon at lawrence jury london . april 20. 1651. 2 tim . 2. 1. — my son , be strong in the grace that is in christ jesus . you have heard the first doctrine opened , viz. that believers are not to be satisgfied in weak measures of grace already received , but ought to endeavour to attain greater strength of grace . i shall now proceed to the improvement of this point by making some application of it ; and i shall direct the use to two sorts of christians . 1. to such as are weak in the faith . 2. to such as are strong and grown christians . 1. with weak believers i would leave these directions and consolations following . 1. it is your wisdom to looke more after the truth of your grace , then after the measure of it . it is an errour in many christians , especially young converts , that they bring their graces rather to the ballance then to the touch-stone , they weigh them when they should try them . peter being asked by christ , simon , l●v●st thou me more then these ? he answers not about the measure of his love , but about the truth of his love , lord , i love thee , and thou knowest that i love thee . it is not the quantity or measure , but the nature and essence of grace , which is mainly considerable . if thou hast grace in truth and reality , it will encrease ; be sure thy grace be right , and as the light shineth more and more to the perfect day , and as the nature of the leaven is , that it doth spread through the whole lump , so is grace , it is of a spreading and encreasing nature ; and therefore be carefull thy grace for nature and for essence be true , and for the measure of it , it wil then encrease . 2. in sinding out the truth of grace , we must not measure it so much by actions as affections and holy dispositions of the heart : the bent , frame , and tendencies of the heart are the best discoverers of grace in the heart . when a christian casts up all the stock of grace he hath , he wil finde that it doth consist more in desires then endeavours , & more in endeavours and attempts to perform holy duties , then in performance it self . natural life is more discernable by the heat , then by the colour : a painter may counterfeit the one , but not the other . when the lord jesus is describing the beauty of his spouse , he doth not say , how faire are thy looks , but , how fair is thy love . 3. be not discouraged , though men of glorious gifts fall away : for the poorest christian that hath but the smallest measure of grace shal never fall away . the gifts of a formalist may quickly wither , for they have their root in nature : but the graces of a true christian shal never perish , because they have their root in christ , a christians life is hid with christ , hid in him as in a root , as in the fountain of life . a painted face may soon fade , so doth not a true and natural complexion ; the varnish of a formal hypocrite is soon wash't out , but when true grace like a colour in grain , hath grown habitual in the soul , it is not removeable ; sooner will the sun discard its own beams , then christ will desert and destroy the least measure of true grace , which is a beam from that sun of righteousnesse . 3. improve your little grace well ; this is the way to have more . to him that hath shall it be given , i. e. more shall be given . god never gave any man a talent to hide it in a napkin . the least measure of grace is accountable for . god is improved , 1. when we ascribe all the glory of grace unto god ; as he said right , lord , thy pound hath gained ten pounds . thy pound , and not my pains ; we should do all to the praise of the glory of gods grace . if we give god the glory of his grace , he will give us the comfort of our grace , and the increase of it . 2. when for the edification and building up of others in their most holy faith : to do good to others is the best way to get more good our selves : the more the well is drawn , the more water comes , and the better the water is ; so the more thy grace is exercised , the more grace thou wilt have , and the sweeter will the comfort be of thy grace . 5. to weak chaistians . do not deny the truth of grace in your souls , because you cannot finde the strength of grace in your souls . a poor weak man in a consumption cannot lift up such a weight , nor can he bear such a burden as a man in strength and health can do , yet he hath life as well as the strongest man in the world . it may be day when it is not noon , thou mayst in respect of spiritual estate , have the strength of a child , though not the strength of a man. it is not only an act of untbank fulnesse to god ; but also of uncharitablenesse to a mans own soul , to conclude a nullity of grace from the weaknesse of it . 6. look not so much on your sins , but look upon your grace also , though weak grace . weak christians look more on their sins then on their graces , yet god looks on their graces , and overlooks their sins and infirmities : saith the holy ghost , ye have heard of the patience of job . he might also have said , ye have heard of the impatiency of job , but god reckons of his people , not by what is bad in them , but by what is good in them . mention is made of r●habs entertainment of the spies , but no mention is made that she told the lie when she did so , that which was well done was mentioned to her praise , and what was amisse is buried in silence , or at least is not recorded against her and charged upon her . he that drew the picture of alexander with his scarre on his face , drew him with his finger on his scarre . god layes the finger of mercy upon the scarres of our sins . oh it is good serving such a master , who is ready to reward the good we do , and is ready to forgive and passe by what is amisse ; and therefore thou that hast but a little grace , yet remember god will have his eye on that little grace . he will not quench the smoaking flax , nor breake the bruised reed . 7. learn this for thy comfort , that though thou hast but a little grace , yet that little grace shall not be extinguished by thy strong corruption , but at last it shall over-master your corruptions . what was said of esau and jacob , the one shall be stronger then the other , and the elder shall serve the younger , and so it came afterwards to passe in the time of jehosaphat , when there was no king in edom ; that may be fitly applyed to the affairs of the soul , the elder shal serve the younger ; corruption in the soul is elder then grace in the soul , and corruption is so opposite to grace , that it labours for the extinction of grace , but this sparke shall live in the midst of the sea of corruption , till at last that great deep shall be made dry ; and the house of david shall at last quite put down the house of saul , the name of the lord will perform this . and therefore thou that art but a weak christian , learn to stay thy self on the name of the lord , till judgement be brought forth into victory . 2. vse of this doctrine is unto strong believers , such as have attained unto a higher forme of grace in the school of christ . 2. though you are strong in grace , yet remember it is not the grace of god in you , but the free grace of god towards you , by which you are justified . it is not our inherent righteousnesse , but the imputed righteousnesse of jesus christ that is our justification . oh consider , you that have most grace , what would become of you were it not for free grace ? free grace is the surest and only refuge for a soul to flie unto . god can finde matter of condemnation against you not only for your worst sins , but your best duties . the best christian hath no reason to venture his soul on the best thought that ever he conceived , nor on the most holy duty that ever he performed , nor on the highest grace that ever he exercised . a famous instance hereof we have in nehemiab , who had much grace , and did much for god , his people , his house , his cause , yet prayes after all this , spare me according to the greatnesse of thy mercy . intimating that god might finde therein matter enough to ruine him , if god did not spare him for his mercies sake . so paul in the discharge of his ministery , proceeded with so much uprightnesse , that he speaks thus of himself , i know nothing by my selfe , yet am i not hereby justified . he knew that all the grace and excellency , and uprightnesse in him would not make him righteous in the sight of god. we read of iehosaphat , that when he had mustered up all his strength , which was very great , for he had eleven hundred thousand men in his militia , yet he goes to god , and prayes , lord , we have no might or power against these multitudes , and we know not what to do , only our eyes are up to thee : so when a christian hath mustered up all the strength of his grace , and considers the great power of his corruptions which do set themselves against him , he had best go to god and say , lord i have no power against these many and great corruptions , but my eyes are to thy grace that thou mayst help me . as in a pair of compasses , one foot is fixed in the center , whilst the other turns about the circumference : so must the soul fix and stay it selfe on christ , whilest it is exercised about holy duties . though christ ( as i formerly mentioned , ) commended many parts of the spouse , yet not her hands , to teach us , that all the spouse could do , could not make her amiable in the eyes of christ , nor the spouses working for christ , but christs work in the spouse made her beautiful . oh it is very hard through strength of grace to abound , in the work of the lord , and yet keep the heart humble : and therefore 2. consider , they that have most grace , yet have great cause to be humbled , and that in many respects . 1. thou hast not so much grace and perfection as once thou hadst : once man was beautified and bespangled with many glorious perfections before the fall , it might have been said of man , that he was perfect as his heavenly father was perfect , for god made man upright , that is , perfect , nothing was wanting then to make man both an happy and holy creature ; but alas , the image of god in us is now obliterated and defaced . 2. he that hath most grace , hath not so much as he shall have in heaven . not that i am perfect already , but i forget those things that are behind , and i presse forward unto those things that are before , yea i presse ( saith the apostle ) toward the mark of the price of the high calling of god in christ jesus . we read under the law of severall things that were to be a cubit and half high and broad , it being an imperfect measure , it was to note , that no man in this life hath an exactnesse and perfection , the uttermost that is attainable by us in this life , is but imperfect . in this life there is a plus ultra , something still to be attained in religion , but in heaven men shall be perfect . we shall in heaven be like to jesus christ , whom though we now see but darkly and in a glasse , then we shall see him as he is . 3. they that have much grace , yet should be humbled , for there are those that have more grace then you , and yet have had lesse time and fewer advantages then you have ; there are those that have gone before you much for strength of grace , and yet have come behind you for means of grace : there are those who were the last and are first , and before you . 4 be humbled under much grace ; for ye have not so much grace as you should have had , concerning the means of grace you have lived under . how many years have you been in the school of christ , and yet what little proportionable progresse have you made in the knowledge of jesus christ ? we may all blush to think what dunces we have been in the school of christ . the trees of the garden should bear nore fruit then the trees of the forrest : the fig-tree therefore which was unfruitful , was the more intolerable , because it was in the garden , in the vineyard . what the apostle complains of the hebrews , we our selves may justly take up the complaint against our selves , that for the time we ought to have been teachers , and yet have need that one teach us again what are the first principles of the oracles of god , and are become such as have need of milk , and not of strong meat . 5. they that have much grace , and are strong in grace , yet have cause to be humble , because its likely they had more grace and did more good heretofore then now ; and who is there almost that is not decayed , that hath not in some degree or other left their first love ? have you not had ( i speak to grown and experienced christians ) more love and zeal to god , more hatred of sin , more griefe for sinne , more feare of offending god then now you have ? are there not many that have and do expresse lesse desire after duty , lesse fervency , lesse frequency , lesse delight in holy duties then formerly ? alas ! how many through pride and spiritual improvidence , through neglect of ordinances , and worldly mindednesse have much abated in their spiritual estate ! 6. be humbled , that though you be strong in grace , yet you have many corruptions in you more strong then many graces . more are our vain thoughts then our meditations , and more are the things we are ignorant of then the things we know . corruption is strong enough to keep grace low , but in the best grace is not strong enough to bring corruption under . when we would do good , evil is persent and powerful with us , to hinder us from doing of good : but when we are doing of evil , good is not present to hinder us from that evil : we are more in sinning then in obeying . our corruptions are like goliath our grace as david . we exercise more kinds of sins then graces : as in a sield there are more briats and thorns then usefull trees , and in a garden more unprofitable weeds then roses and lilies ; so in the souls of the best there are whole swarmes of vain , earthly and sinful thoughts , when there are but very few holy and heavenly thoughts . 7. another argument why strong christians should be humble , is this , that though they may have grace , yet they are subject to fall into that sin , which is most contrary to that grace wherein they are most eminent . abraham was most eminent for faith ; he is said to be strong in faith , he is called the father of the faithfull . they which be of faith are blessed with faithfull abraham : and yet for all this abraham fell into distrust of gods providence and power , when he spake untruly , and denied his wife . so job was renowned for his patience , you have heard of the patience of job , ( saith st. james , ) and yet we read in the story of jobs trials , that his impatiency did break out in many rash speeches and wishes . so moses was eminently meek , it was said of him , the man moses was very meek , above all the men which were upon the face of the earth . and yet it is said of him , that his spirit was provoked , so that he spake unadvisedly with his lips : and you shall finde meek moses thus expostulating with god himself , i am not able to bear all the people alone , because it is too heavy for me , and if thou deal thus with me , kill me i pray thee out of hand ; and if i have found fovour in thine eyes , let me not see my wretchednesse . 8. this further consideration may also humble us , that in the highest and greatest exercise of grace there is much mixture of sin . we may observe , that even those good actions , for which many of the people of god are recorded in scripture , are yet blemish't with some notable defect r●hab's faith in entertaining the spies , was blemish't with this failing , in telling a lie concerning them . it was also good the midwives did when they refused to obey that bloody decree of the king of egypt , and would not kill the male-children of the hebrews , and yet they miscarried as some observe in their answer to the king , when they made their excuse . wee are apt to mingle sin with the best action we do , and so apt to plough with an oxe and an asse ; and our corruptions are apt to discover themselves , even while we are upon the exercise our grace . 3. let the strong labour to be more strong , that so they may be strengthened with all might , according to his glorious power , unto all patience and long-suffering with joyfulnesse . and therefore it is that the apostle prayes for the romones , that they may be filled by the god of h●pe , with all joy and peace in believing , that they might abound in hope through the power of the holy ghost ; and yet in the next verse he told them , i my self am perswaded of you ( my brethren ) that ye are full of goodnesse , and that ye are filled with all knowledge . and as he prayes for the romanes , upon the same termes he presseth the thessaionians , of whom he thus speakes . now as touching brotherly love ye need not that i write unto you , for ye your selves are taught of god to love one another . and indeed you do it towards all the brethren which are in all macedonia , but we beseech you , brethren , that ye increase more and more . the righteous ( saith job ) shall hold on his way , and he that hath clean hands shall be stronger and stronger . to quicken you hereunto , consider 1. the more grace we have on earth , the more glory we shall have in heaven . as god doth unequally dispense his gifts in this life , so accordingly he crowns . there are degrees of torments in hell , the hypocriticall scribes and pharisees , who devoured widows houses , and for a pretence made long prayers , are doomed by christ himselfe to receive greater damnation , and that servant who knew his lords will , and prepared not himself , neither did according to his wil , shall be beaten with many stripes . now if there are different degrees of torments in hell , then surely there are different degrees of glory in heaven , and those according to different degrees of grace here on earth . 2. it is of the nature of grace to grow and increase ; and therefore if thou hadst grace , either in truth of it , or in strength of it , it wil certainly grow . grace in scripture is compared to a grain of mustard-seed , the least of seeds , which afterwards sprouts and springs so , a● that it becomes the largest of plants . in the same chapter grace is compared unto leaven , which being put into the heap of meale , leaveneth the whole : so grace ( as i touched before ) in the heart , is of a spreading nature , and wil diffuse it selfe into all the parts , powers , and faculties of soule and body . christians are therefore compared to the branches of a vine , which of all trees grows most , and brings forth most fruit . a picture doth not grow , but a living child wil grow . 3. such as are strong christians should yet grow more and more , because in this world there is not stint and measure set for spiritual growth : the maximum quod sic of a christian , is this , he must grow in grace til his head reach up to heaven , til grace be perfected in glory . 4. shall worldlings set no bounds to their desires after wealth and land , and yet wilt thou take up with poore measures of grace for religion ? the ordinary answer of ignorant people is , what ? must we be wiser then our forefathers ? and yet those people would be richer then their forefathers were , and those that have great wealth left them by their forefathers , yet are not satisfied with it unlesse they increase their estate : let this shame that slothfulnesse and supine negligence of many , who content themselves with measures of grace . 5. and lastly , consider , that those who were eminent for grace , in what esteem were they in the church of god , and with what honourable mention are they recorded in the word of god ; such are remembred to be of note in the church of god. see what an eulogium the holy ghost gives job , that there was none like him in the earth . god loves those that are singularly and excellently good , and ordinary pitch doth not so please him . what do ye more then others ? solomon was so renowned for wisdome , that it is said , that amongst many nations there was no king like him , that is , for wisdom . so hezekiah was eminent for trusting in god , who feared not to break in pieces the broken serpent , but trusted in god , none like him of all the kings ●f judah . and so eminent was the zeale of good josiah after a thorough reformation , that he is also crowned with this commendation , and like him was there no king before him , that turned to the lord with all his heart , and with all his soule , and with all his might . by all which instances it is cleare , of what honourable esteem have the eminent particular graces of gods servants been in the sight of the lord. xiii . sermon at lawrence jury london . april 20. 1651. 2 tim . 2. 1. — my son , be strong in the grace that is in christ jesus . having in the last foregoing sermons , treated of grace in its strength and growth , i am come to speak to this additional clause in the text , viz , that is in christ jesus : which passage is here inserted by the apostle , that he might let timothy know to whom he was beholding , for all the grace he had received , even unto jesus christ . in the tenth verse he speaks of salvation that is in christ jesus ; and here of grace that is in christ jesus : so note , 1. that jesus christ is the fountaine and foundation , both of grace and glory . jesus christ gives grace , and jesus christ gives also salvation , with eternall glory , ver. 10. 2. that those who receive grace from christ jesus , shall also receive salvation by him , for there is an inseparable union between grace and glory . the grace of god that is in christ jesus . grace may be said to be in christ 1. as a subject recipient , and so christ is said to be full of grace and truth ; he had the spirit without measure , it pleased the father , that in him all fulnesse should dwel . 2. in christ jesus , as a fountain redundant over-flowing & ever-flowing to his people , for of his fulnesse we receive grace for grace . again , when it is said that grace is in christ jesus , we must consider christ 1. as god co-essential with the father , and he is the author and giver of grace , and of every good and perfect gift . 2. consider him as mediatour god-man , and so he is the purchaser and procurer of grace , and of all the blessings of the new convenant , for the blessing of abraham commeth upon the gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through christ jesus . so that by this phrase , in christ jesus , there are three things implied . 1. that jesus christ is the author and giver of grace ; he onely is the author and finisher of faith , and every grace in his people . 2. that christ is the purchase of grace , so that all the grace that is bestowed upon us by god , it is through christ , and for his sake ; grace is from christ as a fountain , and by christ as a conduit . 3. that christ is the preserver of grace , all the grace that is in us is in christ jesus , he keeps all our graces for us : as the beams of the sun may be said to be the sun , because they are preserved by their union with the sun. our life is bid with christ in god , hid as the life of a tree is hid in the root , and the being of a stream is hid in the fountain . and herein is the comfort of believers , that their condition is more stable and immutable and safe , then ever adam was in innocency , for he had all perfections of a creature , but they were in their own keeping ; but now all the grace that is in a believer is in christ jesus , by whom and in whom grace is safely preserved , so as it shall never perish . the point of doctrine i observe from these words is this : that all those measures of grace , whereof believers are partakers , they receive them in and from jesus christ . in the handling of which point i will thus proceed : 1. shew you the truth of it . 2. give you the reasons and grounds of it . now to prove that all grace is received in and through christ . 1. i will shew the truth of this by many resemblances , to which christ is compared in the scripture . 2. by many types of christ in the old testament . 3. by many expresse testimonies in the new testament concerning this turth . ● . there are many resemblances in scripture which do illustrate this , that all grace is from christ jesus . 1. he is compared to a root . he is called the root of jesse , not only because he came of the stock of david , but that he gives grace to jew and gentile that do believe : for to him shall the gentiles seek , as it followes in the next words . now that the prophet there speaks of christ , is plain by the apostles expresse application of that prophesie unto christ , calling him the root of jesse , in whom the gentiles should trust . and christ speaks of himselfe , i am the vine . as the branch cannot bear fruit of it self except it abide in the vine , no more can ye except ye abide in me ; the life , sap , nourishment , growth and fruitfulnesse of a branch is altogether from the root , with which the branches have union and communion . 2. christ is called the head of his people ; he is the head of the body of the church . now as sense and motion is derived from the head to the members of the body ; so also is grace derived from jesus christ to every true believer , every living member of his body . 3. christ is called the sun of righteousnesse because as heat and light are communicated by the sun to things here below , so there is a sweet influence of grace from christ upon believers . as by vertue of the sunnes influence the vegetable and sensible creatures live , move and grow ; so also the life and growth of grace in the soul is from that divine influence which jesus christ doth shed upon believers . 4. christ is compared to a fountain , even a fountaine opened to the house of david , and to the inhabitants of jerusalem , for sin and for uncleannesse . so that as water doth stream forth in the river from the fountain , so grace flowes down from jesus christ upon believers , who is a fountain , where all fulnesse of grace for ever dwels , and from whence all grace is drawn and derived ; and this is the first proof . 2. this truth may be demonstrated by the many types of christ in the old testament which did shadow out unto us this , that all grace is from jesus christ . i shall mention some . 1. aaron the high priest was to lay his bands on the people , and to blesse them . and herein he was a type of christ our great and heavenly high priest , through whom we are blessed with all grace . god having blessed us with all spiritual blessings in heavenly places in christ . jesus christ is sent by god to blesse his people , and to turn every one of them from their iniquities . and therefore it is recorded by st. luke that a little before the ascension of our blessed saviour , he laid his hands upon his disciples , and blessed them : and so he doth still blesse all true believers with the spiritual blessing of grace . 2. another type of christ was joseph , who in many things was a type of christ , joseph was the best beloved of his fathers children ; so was jesus christ , the son of his fathers love : joseph was hated of his brethren , and sold for twenty pieces of silver ; so was jesus christ , he came unto his own , and his own received him not , he was rejected by them , and sold for thirty pieces of silver . joseph was carryed into egypt ; and so persection drove christ into egypt presently after he was born . joseph was falsly accused and condemned : so was christ . josephs troubles ended in his advancement ; so all the troubles of christ , wrought for him a far more exceeding and eternall weight of glory : god having therefore highly exalted him , and given him a name above every name , for now christ is sate down at the right hand of the father ; but especially in this , joseph did type out jesus christ , that in that dreadfull lasting famine in egypt , joseph had the custody of all the corne in the land , and he had the issuing out of all the provision for bread , in all the land of egypt : so the lord jesus is the lord keeper of all that store of grace , with which believers are furnished , which grace is given to help them in time of need . jesus christ hath the key of david , he hath the key of the treasury of grace . 3. another type of jesus christ was ioshua , who gave unto israel entrance and possession of the good land of canaan . he will give grace and glory , and no good thing will be withhold from them that walk uprightly . our jesus gives his people a better rest then ever ioshua brought israel unto . 4. another type of christ was the candlestick of the tabernacle , the seven lamps whereof did give light unto the whole tabernacle . now these seven lamps , what did they type out but the graces of the spirit of christ , for so it is said , that there were seven lamps of fire burning before the throne , which are the seven spirits of god. the holy ghost and the graces of it , being so described by seven spirits in this regard , because of the variety and protection of that grace which is in the lord jesus , and by his spirit communicated to all his members . 3. the third proof of this doctrine may be drawn from the consideration of those clear testimonies of this truth in the new testament . st. john speaks thus of christ that of his fulnesse we have received , and grace for grace . in christ there is not only plenty , but bounty ; not only an abundance of all grace , but a redundance of grace . christians have the fulnesse of a vessel , but christ hath the fulnesse of a fountain . take a drop of water out of a vessel , and it is not so full as before , but draw as much water as you please out of the well of the water of life , and there is no want of water . from christ we receive grace for grace , that is , say some , the grace of the new testament , added to that grace which was revealed under the old testament . or grace for grace , that is , say others , a perfection of grace according to the perfection that is in christ . as in a natural generation , the childe doth receive from his father limme for limme , and part for part : so in this spiritual regeneration , jesus christ ( the everlasting father ) doth give grace for grace . or you may understand this expression grace for grace , that jesus christ is not only the author of grace , but gives grace for grace , that is , one grace after another , grace upon grace ; the being of grace , and the increase of grace are both from christ . this also appears that christ is the author and bestower of all grace , by that ordinary prayer wherewith the apostle doth usually close up his epistles , the grace of our lord jesus christ be with you all . the like prayer we have to the romans , to the galatians , brethren the grace of our lord jesus christ be with your spirit . so also in the close of the epistles to the philippians , thessalonians , and to timothy , grace be with thee . amen . all this is to note that jesus christ is the fountain from whence , and the conduit by whom all grace is conveyed unto believers . as in the vision that the prophet zechary saw , there were two olive branches , which through the two golden pipes , did empty the golden oyle out of themselves : so jesus christ , that true olive tree , doth drop and distil grace upon his church , whereby they receive from his fulnesse grace for grace . but in giving this honour unto christ , do you not derogate from god the father , when you say that all grace is from christ ? 1. it is no derogation to god the father to ascribe this unto christ , because it pleased the father , that in him should all fulness dwell . 2. and beside , christ and the father are one . in saying all grace is from christ , we also say all is from the father too ; and in saying it is from the father , we say it is from christ too . and therefore it is an ordinary prayer prefixed in the beginning of most of the epistles ; grace be unto you , from god the father , and from our lord jesus christ . so that in the subscription , and in the inscription of each epistle , grace is ascribed to god the son , but so as not excluding god the father , and to god the father not excluding the son. 3. and then again , jesus christ is commissionated and designed by the father , to give out grace to his people : for so christ speaks of himself , i came down from heaven , not to do mine own wil , but the wil of him that sent me . now it is the will of god , that from christ believers should receive both justifying and sanctifying grace . our sanctification is gods will , and christ came to fulfil that will of god : for so speaks the apostle , sacrifice and offering , and burnt-offerings , and offering for sin , thou wouldest not , neither hast pleasure therein , then said i , lo , i come to do thy will ( ob god ; ) by which will we are sanctified , through the offering of the body of iesus christ once for all . so that the will of god the father , and the will of jesus christ are the same in the bestowing of grace . jesus christ received a commission from god the father , to bestow grace upon his people ; and will you see how that commission runs , you shal finde it in the prophet isaiah ; the spirit of the lord god is upon me , because the lord hath anointed me to preach good tidings unto the meek , he hath sent me to binde up the breken hearted , to proclaim liberty to the captives , and the opening of the prison to them that are bound . christ had a commission under his fathers hand and seale , for him hath the father sealed : joseph received authority from pharaoh , and it was no dishonour to pharaoh that ieseph was commissionated to issue out all the stores of corne to the egyptians in the time of that famine : no more is it any dishonour to the father , that jesus christ doth bestow and convey grace upon believers . but doth not this put the spirit out of office , who is called the holy spirit , and the spirit of grace , because he doth work grace and holinesse in the hearts of the people of god ? what christ is said to work , that the holy spirit also doth ; because by the spirit of god christ worketh . it is a good rule , that the works of the blessed trinity ad extra are undivided , all those works which are external , and relative to the creatures , as to create , preserve , redeem , sanctifie , &c. are in respect of the things wrought equally common to all the persons of the blessed trinity . so that we may say , whatsoever things that the father doth , those things doe the son likewise , and those things also doth the holy ghost ; the work of sanctification is equally ascribed unto all the persons . god the father sanctifies his people . god the son doth sanctifie his members , for he is their sanctifications . he loved the church , and gave himselfe for it , that he might sanctifie and cleanse it , with the washing of water through the word . and yet the work of sanctification is most frequently ascribed to the holy ghost ; goodnesse , righteousness and truth , and indeed all grace being called the fruit of the spirit ; and the spirit is called the spirit of grace and supplication , and the spirit of holinesse and sanctification . so our regeneration is ascribed unto god the father . blessed be the god and father of our lord iesus christ , which according to his abundant mercy , hath begotten us again to a lively hope . and so also we are the children of christ by regeneration , for in this respect christ is called the father of eternity . behold ( saith the prophet in the name of christ ) i and the children which thou hast given me ; and that there the prophet speaks of christ , is cleare from the application of it to him in the epistle to the hebrews . behold i and the children which god hath given me . neither is the holy ghost excluded from this working of grace & regeneration in us , for christ tels nicodemus , that except a man be born again , except a man be born of water and of the spirit , he cannot enter into the kingdome of god. so it is said , that god the father blessed abraham ; and yet the blessing of abraham came upon the gentiles through christ , that they might receive the promise of the spirit . by all which instances it doth appear , that though there are divers●ties of gifts , yet the same spirit , and though there are differences of administrations , yet the same lord jesus christ , the author of all grace through the holy spirit . 2. the reason and ground of this , why jesus christ is the author , purchaser and conveyer of grace to his people , is , 1. because god the father hath appointed jesus christ , as mediatour , to transact the great work of sanctifying and saving his elect . 2. because by this shall the reproach be rowled away from christ , who in his life time was reputed the greatest of all male-factors , and accordingly suffered death . they were wont to say , can any good come 〈◊〉 of nazareth ? god hath therefore given him a name above all names , that he should not only be anointed with oyl above his fellows , by his receiving the spirit without measure , but that the oyl that was poured upon the head of our high-priest should run down upon the skirts of his garments ; and that grace which was abundant in him , should also be redundant to his church , and run down , and diffuse it self to all his members . 3. to manifest that jesus christ was the second adam , and came into the world to repaire the breaches which the sin of the first adam had made . for by the fall we did not only contract upon our selves the guilt of adams sin , to take off which we have need of the righteousnesse of christ imputed , but we have drawn upon our selves the filthinesse and pollution of sin , to take away the power whereof , only the grace , holinesse , and inherent righteousnesse of christ imputed to us doth avail : and as the first adam was the author and conveyer both of the guilt , filthinesse , and punishments of sin to his posterity ; so jesus christ the second adam conveighs the life of grace into all his . as the first adam was the author to communicate natural life , as he was made a living soule ; so the second adam did communicate the spiritual life of grace as he was made a quickuing spirit . from the first adam by natural generation and propagation , we receive corruption for corruption ; so from the second adam we receive grace for grace . 1. vse of this doctrine is for confutation . 1. of the socinians errour , who say that all grace in christ , whether his active or passive righteousnesse , was only to qualifie his person , and to merit his own glorification , without any reference unto us , unlesse as an exemplar or patterne . but this opinion is sufficiently confuted by this doctrine , by which hath been shown , that as all our grace is from christ , so that abundance of grace that is in christ is for us . as the woman hath abundance of milk in her brest , not for her self , but for her childe ; and the sun hath abundance of light , not for it self , but for the world : so jesus christ is full of grace and truth , but this fulnesse is in order to the filling of his members . as in the natural body there are some special parts , that do stand as officers unto all the rest ; the stomack receives much meat , not for it self , but that it might communicate it to all the members ; the head hath the senses seated in it , not for it self , but for the whole body : so it is in the mystical body , whereof christ is the head ; the abundance of grace , which is treasured up in christ , is in order to supply every member with grace . for their sakes ( saith christ himself of his elect , ) i sanctifie my selfe ; that they also might be sanctified through the truth . some do refer this to christ , being set apart to the office of mediatour , that it was not for his own sake , but for the sake of his members , and though there be grace enough in christ to qualifie his person , yet also there is grace enough in him to justifie our persons too , and sanctifie our natures . 2. this also reproves the errour , pride and folly of the pelagians , papists and arminians , who derogate from god , and arrogate to themselves . these people like sampson , have lost their spiritual strength , but do not , will not know that it is departed from them ; they are poor , and yet are proud , and while they are setting up the praeise of nature , they do prove themselves the enemies of grace . alas , while they boast of a liberum arbitrium , they have cause to bewail a servum arbitrium , a● luther calls it . it is true , man by the fall did not lose the faculty it self , but he hath lost the rectitude of it . and yet proud man will be like the spider , spinning out a thread of his own , and thinking to climbe up to heaven by threads spun out of his own bowels , but let such who rejoyce in this mihi soli debeo , take heed at last , that his hope be not cut off , and that his trust become like a spiders web . alas poor proud wretch ! who made thee to differ ? grevincovius the arminian makes this proud answer to the apostles question , i my self made my self to differ . this is divinity much like that of the heathens . seneca said , that we live , this is of god , but that we live well , that 's of our selves . and cicero hath also this saying , and he tells us it is the judgment of all men , that prosperity and sccesse is from god , and must be sought of god , but wisdom that is gotten by our selves , which gave augustine occasion to passe this censure upon him ; ●icero in endeavouring to make men free , he made them sacrilegious . but let us take heed of this proud leaven of arminianisme , and learn from hence to be convinced of the emptinesse and insufficiency of our nature to any supernaturall good . for alas ! we are not sufficient of our selves to think any thing as of our selves , but our sufficiency is of god. we have no grace but what we receive from christ , and grace is no way grace unlesse it be every way free . we have little reason to boast of the freedome of our will to any thing that is spiritually good , because our wil is not free til it be by grace made free . we have no power to become the sons of god , till it be given us to believe on his name , and such are born not of the flesh , nor of the will of man , but of god. xv. sermon at lawrence jury , london . april 27. 1651. this was the last sermon that ever mr. love preached . 2 tim . 2. 1. — my son , be strong in the grace that is in christ jesus . from the last clause in this text , viz. grace that is in christ jesus , we have gathered this observation , that all those measures of grace whereof beli●vers are partakers , they doe receive them in and from jesus christ . that this is so , we have proved , not onely by the types of the old testament , but also by the expresse testimony of the new testament , and have also given the grounds and reasons of this point , with some application , by way of reproofe and confutation of the arminian and socinian errours . it remains we make some further application of this point , and so conclude the whole discourse . 2. vse is by way of exhortation unto these duties following . 1. dost thou receive all thy grace from jesus christ , then labour to be humble in the acknowledgement of this . let the consideration and conscientious application of this doctrine , quell all boasting in us of any excellency received . our wisdom , righteousnesse , and sanctification , and redemption , are all from christ , and therefore he that gloryeth let him glory in the lord. consider , who maketh thee to differ from another ? and what hast thou that thou didst not receive ? now if thou didst receive it , why didst thou glory as if thou hadst not received it ? who but a proud foole would magnifie himselfe in that , which either another giveth him , or another hath done for him . we count it an odious pride and folly in a man to boast himselfe of that which another hath done . and therefore the apostle professeth , that he did not carry himselfe as those false teachers had done , who were crept into the church of corinth . saith the apostle , we doe not boast of things beyond our measure , that is , of other mens labours , nor boast in another mans line of things made ready to our hand . now all grace is made ready to our hands , and is onely the worke of jesus christ in us , who worketh all our works for us . ammianus marcellinus tels us of one lampadius , a great person in rome , who in all parts of the city , where other men had bestowed cost in building , he would set up his own name , not as a repairer of the work , but as the chiefe builder . such folly are they guilty of , who wil set their owne names before gods , over the work of grace in their own souls . oh remember that boasting is excluded by the law of faith . faith is that grace which emptieth the creature of all its conceited excellencies , and faith is that grace which wil give god the praise of the glory of all his grace . shall the groom of the stable boast of his masters horses ? and the stage-player of his borrowed robes ? shall the mud wall be proud that the sun-shines upon it ? we must say of all the good that is in us , as the young man said to the prophet of his hatchet , alas master , it was borrowed . the church of god is compared to the moon . now all the light which the moon giveth to the world , she doth but distribute what is lent her ; all our graces and the shining of them , whereby our light is seen before men , is but a borrowed light from the sun of righteousnesse . david sets us an excellent pattern , when he makes that humble acknowledgement : blessed be the lord god of israel our father , for ever and ever . thin● ( oh lord ) is the greatness , and the power , and the glory , and the victory , and the majesty , for all that is in heaven or in earth is earth is thine ; thine is the kingdom ( oh lord ) and thou art exalted as head above all . both riches and honour come of thee , and thou reignest over all : and in thine hand is power and might , and in thy hand is to make great , and to give strength unto all . now therefore our god , we thank thee , and praise thy glorious name . but who am i , and what is my people , that we should offer so willingly after this sort ? for all things come of thee , and of thine own have we given thee , oh lord our god all this store that we have prepared to build thee an house for thine own name , commeth of thine hand , and is all thine own ; which is an excellent pattern of humility after inlargement in duty . david and the people had offered both bountifully and willingly towards the house of god , the lord had enlarged both their hearts and their hands . now all they did for god , is here ascribed to gods grace and bounty towards them . it is excellent humility to ascribe our enlargement of gods service , to the enlargement of gods grace towards us ; the way to have grace increased , is humbly to acknowledge from whence we receive every grace . 2. ascribe unto jesus christ the glory of all the grace you have been made partakers of . thus did paul upon all occasions , i laboured more abundantly then they all , yet not i , but the grace of god which was in me , and by the grace of god i am what i am . i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , i live by the faith of the son of god. it was wel done of that good and faithfull servant to say , lord , thy pound hath gained ten pounds ; he doth not say , lord , my pains , but thy pound hath gained . when we give god the glory of his grace , god wil give us the comfort and increase of our grace . learn therefore to ascribe unto christ , the initial , progressive , & consummative work of grace in your souls , jesus christ only , who hath begun a good work in you , wil perform it until his own day . jesus christ is the author and finis●er of our faith . he is the alpha and the omega . and therefore the apostle prayes , the god of all grace , who hath called us unto his eternal glory by jesus christ , after that ye have suffered awhile , make you perfect , stablish● strengthen , and settle you . grace is rather like manna that comes from heaven , then the corn that grows out of the earth . grace is inspired from heaven . gifts and parts are acquired by industry and pains here on earth . what god said by way of comparison between canaan and egypt , is very applicable to this purpose . for thus the lord speaks to israel , the land whether thou goest in to possesse it , is not as the land of egypt , whence tho● camest out , where thou sowest thy seed , and waterest it with thy foot , as a garden of hearbs , but the land whither ye goe to possesse it , is a land of hils and valleys , and drinketh water of the rain of heaven , a land which the lord thy god careth for . thus it is with grace and nature ; nature may be , and is improved with industry and pains , and is like egypt , which might be watered by the foot , i.e. with digging gutters and trenches , which is the labour of the foot , to let in the streams of the river of nilus , when he yeerly overflows his banks , but grace is like the rain from heaven , which onely falleth where god doth appoint , who causeth it to rain upon one city , and not upon another , and one piece is rained upon , and the piece whereupon it raineth not , withereth . 3. disclaim all merit and self-sufficiency , for so much as we arrogate to our own merit , so much as we derogate from the free grace and mercy of god. if with ephraim god hath enlarged his grace towards thee , that thou art like a green fig-tree , yet let god have the glory of all thy fruitfulnesse , and let him say , from me is thy fruit found . oh consider , that thou bearest not the root , but the root thee . say , not unto us , o lord , not unto us , but unto thy name do we give the praise . a gracious heart knows his own inability , and his own insufficiency and imperfection , that he is unable to overcome the least sin though never so small , to exercise any grace though never so weak , to perform the least duty , though never so easie : and as we have cause to acknowledge our inability , so also our sinfull imperfections ; if god should enter into judgement with us , he might condemne us , not only for our worst sins , but for our best duties . 4. have an eye to jesus christ ; look up to him the author and finisher of our faith . the word looking unto , signifies in the original , such a looking unto , as that we look off those things which may divert our looking up to jesus . labour ( my beloved ) to look still unto christ as the author of grace , when you have the greatest exercise , or increase , or comfort of your grace . say when thou hast the greatest strength of grace , as iehoshaphat did , when he had that great strength of men 500000. lord , we know not what to do , only our eyes are upon thee . there are these three things which we should eye in christs giving us grace . 1. how voluntarily and freely jesus christ doth issue out his grace to his people . never did a mother more willingly give her child suck , when her breast● did ake and were ready to break , then jesus christ doth bestow grace upon his people . christ doth not like a merchant sell his grace , but like a king freely bestow● all : see the tenor of the covenant of grace how free it was , ho , every 〈◊〉 that thirsteth , come ye to the waters , and he that hath no money , come ye , buy and eate , yea come , buy wine and milk , without money and without price . let him that is athirst come , and whosoever will , let him take the water of life freely ; nothing is so free as grace : it is offered and is bestowed upon the freest termes imaginable . all that christ requires , is but our receiving it . it is the delight of christ to shew mercy , and bestow grace upon his people . it is the meat of christ to do the will of god that sent him , and to finish his work . never was man more willing to eat his meat when he is hungry , then jesus christ was to do good and bestow grace upon them that wanted it . so also it is said of christ in psal . 72. ( which is clearly a prophesie of jesus christ ) that he should come down like raine upon the mowen grasse , and as showers that water the earth . now there is nothing comes down more sweetly and freely , then the rain upon a dry and thirsty ground . 2. secondly , look unto jesus the author of grace , how irresistibly he doth communicate his grace . i will work , and who can let it ? it 's true , not only of gods eternal deliverances , but is as true of gods working grace in the hearts of his people . who shall let ? 1. satan shall not , for though he be a strong man , and armed , and hath got possession , yet when christ comes , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stronger then satan . 2. sin shall not be able to hinder gods work of grace . grace shall be too hard for the strongest opposition , that is made against it . it is true , a man may and doth resist the grace of god , with a gainsaying and contradicting resistance , but not with an overcoming resistance . 3. thirdly , look up to jesus the bestower of grace , how proportionably he gives grace suitable , and answerable to thy temptations and need . god divides to every one his grace ●nd gifts , severally as he will , and yet he gives grace that shall be enough . my grace is sufficient for thee , said god to paul , sufficient to quell corruptions , sufficient to repell temptation , sufficient to make thee wait upon me , ●ill i give thee deliverance . 5. be exhorted to have recourse to jesus christ for supply of grace . go to jesus , and by the prayer of faith approach to the throne of grace , and beg grace to help thee in time of need . go unto god by christ , and god through christ will supply all your wants . my god , saith paul to the philippians , shall supply all your need , according to his riches in glory by iesus christ . go to this god , and expresse your selves before his throne , with sensible complaints , and earnest requests , say , lord , seeing there is so much water in the fountain , why should my cisterne be empty ? such fulnesse of grace in christ , and so little grace in my heart ? lord , hast thou not gifts for men , yea for the rebellious also , and that 's the worst that can be said of me , and hast thou not a blessing for me also ? 3. vse of caution , though we say that all grace is in and from christ . 1. this should not cut off our endeavours after grace : we should so earnestly labour to get grace , as if there were no way to have it but by our endeavours , we should so strive to get heaven , as if it were to be gotten by by our fingers , by our own pains . gods promises and purposes of giving grace should rather quicken , and greaten , then any ways slacken our endeavours after grace . see how the apostle makes gods working grace in us , a ground why we should work : work out your own salvation with fear and trembling , for it is god which worketh in you both to will and to do of his good pleasure . and again , i know the thoughts that i think towards you ( saith the lord , ) thoughts of peace , and not of evil , to give you an expected end ; but see also how god joyns their duty with his promise , the means unto the end : then shall ye call upon me , and ye shal go , and pray unto me , and i wil hearken unto you . so also in the prophesie of ezekiel , the lord had promised to do great things for them , and then addes , thus saith the lord god , i will yet for this be inquired of by the house of israel , to do it for them . gods promise to david to build him an house , did not at all slack his prayer to god for that purpose ; for thus we finde david praying , thou , o my god hast told thy servant , that thou wilt build him an house , therefore thy servant hath found in his heart to pray before thee . and now lord ( thou art god , and hast promised this goodnesse to thy servant ) now therefore let it please thee to blesse the house of thy servant , that it may be before thee for ever , for thou blessest , o lord , and it shall be blessed for ever . thus also did paul , by the grace of god i am what i am , and his grace which was bestowed upon me , was not in vaine , but i laboured more abundantly then they all , yet not i , but the grace of god which was in me . see how he joyns gods grace and his own indeavours together . thou must then so indeavour after grace , as if it were to be gotten by labour , and not bestowed by favour , yet when thou hast done all thou canst , thou must acknowledge grace to be free , as if thou hadst not laboured at all . 2. though there be abundance of grace in christ , yet let all such as have no interest in christ , take heed how they flatter themselvs into a conceit , that they shall receive grace frō christ ; interest in the person , gives communication of his grace . as it was in christs person , he could not have had those excellencies and attributes which were in god , had not his two natures humane and divine been personally united in him . and therefore it is said by vertue of the hypostatical union , that in him , i. e. in his person , dwelleth all the fulnesse of the godhead bodily . so unlesse there be that mystical union between christ and us , we could not be partakers nor grow strong in the grace that is in christ iesus . vnion is the ground of communion , and therefore we read first of receiving christ , and then afterwards of receiving of his fulnesse grace for grace . though thou art near christ by profession , yet if thou art not one with christ by faith , thou canst not receive any vertue from him . if a man tie food to any part of his body , it will not nourish him , because it is not received , concocted or concorporated ; that only nourishes , which becomes one and the same substance with us . so we receive strength and increase of grace from christ , as we are united unto him by faith take a graft , and tie it to a tree , and it brings forth no fruit , but let it be united unto a tree by implantation , then the graft growes fruitful : so without christ , ( or as it is in the original ) separate from christ you can do nothing . he that by faith is not planted together in the likenesse of christs death , shall never receive spiritual nourishment from him . he that doth not abide in christ , is cast forth as a branch , he was never a true branch , only seemed to be one . christ is a fountain of grace , but it is faith that draws out of this fountain , christ is a treasury of grace , but it is faith that unlocks this treasury . by our communion with christ we receive grace for grace . we are made by love , meeknesse and patience like unto christ , but by faith we are made one with christ ; and that union is the cause of communion , and therefore christlesse persons are gracelesse persons . 3. if men want grace , yet let them know , that not christ , but themselves are to blamed . there is fulnesse in christ , there is grace enough in christ , in him there is fulnesse of sufficiency , of efficiency , and of redundancy ; but if a vessel be stopt , cast it into the sea , and it will receive no water ; and the fault is in the vessel which is stopt , there is no want of water in the sea. they that have the river-water or conduit-water come into their houses , if no water come , you must not conclude there is no water in th● river or fountain , but that the pipes are either stopt or broken ; so it is , if ever you are straitened , you are straitned in your own bowels , and not straitened in your god. if a house be dark , it is not for any want of light in the sun , but for want of windowes in the house : so if thou wantest grace , it is not for want of grace in christ , but for want of faith in thy soul , to draw and derive more grace from christ . 4. envy not the grace of god in others . though christ should bestow more grace on others then on thee , yet thy eye must not be evil , because he is good . thou shouldst not have an envious eye , because christ hath a bountiful hand . it is not only a fault in wicked men , to envy the grace that is in good men , as cain envied abel , because his sacrifice was accepted , and his own rejected , but also even good men are too apt to envy one another . iosephs brethren envied their brother , because he was beloved of his father , and peter ( it is thought ) envied iohn the beloved disciple . but take heed of envy , it 's dishonourable to god , and often hinders us from receiving mercy and grace from god. to envy christs dispensing of his grace , to whom and in what measure he pleases , is unbecoming a christian ; to rejoyce in others happinesse , is to do as the angels of heaven ; to envy others good is like the devils in hell . would a father take it well that his children fall out about their portions , which their father hath given them . god is absolutely free , to give one or two , or five talents , as he pleases , and if another have more grace then thou , yet be thankful for that grace thou hast , and envy no man. lastly , lessen not thy grace thou hast received . as there is no sin small , because it is an offence against the great god : so there is no grace little , because it comes from the great god. unthankfulnesse hinders this oyl from running . as a man must not be contented with the greatest measure of grace , so he must not be unthankful for the least measure of grace . consider , it is jesus christ that hath begun the work of grace : that there is some little good wrought in thee , is the work of christ , and he that hath begun a good work will also finish it ; he that hath given grace a being in thy soul , will also strengthen thee with strength in thy soul , and perfect what concerneth thee . do not thou thy self quench the flax that begins to smoak , nor break the reed that is bruised , but be thankful to christ that hath handled this smoaking flax , and wait upon him , who wil so accomplish his work , that he will send forth judgement unto victory . a funeral sermon preached by mr love at the funeral of mistris b. at lowrence ju●y london . april 29. 1651. being the last sermon that ever he preached job 30. 23. for i know that thou wilt bring me to death , and to the house appointed for all living . in the handling of these words 't is needfull i should dispatch these two things . 1. give you the scope . 2. the sense of the words . for the first , the scope of the words , because they are usher'd in with an illative or causal particle ( for ) which carries a reference to somewhat that goeth before , and that you may distinctly take notice of the reference , you must look back to the 18. verse of this chapter , there iob tells you of a strong disease under which he laboured , by the great force of my disease is my garment changed , it hind●th me about as the collar of my coat . it seemes the disease was so strong upon him , it even strangled his breath , it was as a collar about his neck , upon the sense of this his disease , he breaks out into this holy meditation , for i know that thou wilt bring me to death , and to the house appointed for all living . now take a hint from the scope and context , that sieknesses and diseases they should be remembrancers of us about our dying . sick men should alwayes think with themselves they are dying men , and they that die daily , need not fear dying suddenly . so i come to the sense of the words , i know . it is not to be understood of a notional or speculative knowledge , that doth signifie a bare and naked knowledge of a general truth ; but such kinde of knowledge as is practical and experimental : and so also did junius translate it . this experimental knowledge wrought in iob holy preparations for death i know , and by experience can tell , i have such a kinde of knowledge , that hath practicalnesse and experience in it . ( that thou wilt bring me to death ) this shewed the holinesse of iob in opposition to the doctrine of the heathens , who guest that all such events fell out by fate and fortune , and not by the determinate decree and counsel of the most high. ( and to the house appointed for all living . ) though he doth not speake here where this house is , yet it doth in iob. 17. 13. if i wait , the grave is mine house , and i have made my bed in the darknesse . now that which was his house , must be the house of all living , that is , the grave . now the grave is compared to an house . 1. alluding to the egyptian sepulch●es , which were made like a house with several arched rooms . 2. because there we dwell in silence . thus ye have the words briefly paraphrased unto you . now i shall give you some practical deduction from them , for i know that thou wilt bring me to death . these words are the gracious speech of iob , touching his own mortality , and in them we have three particulars . 1. the rationality of this speech . he brings it in with an illative . for , 2. the particularity of it . he drawes a particular meditation of death , &c. me. ● 3. the piety of it , he acknowledges gods hand in bringing him to death . thou , and not chance or fortune . for the first , the rationality of it . holy job doth not speak of his death without some cause , but for the ground and reason foregoing . by the great force of my disease is my garment changed , it bindes me about as the collar of my coat ; and then he breaks out into this holy meditation , for i know thou wilt bring me to death . from thence observe , that it is a very rational thing in weaknesse to have holy meditations about death . job lay under a disease , that even was ready to choak and strangle him , and then he breaks out into this holy meditation , for i know thou wilt bring me to death , &c. it is observable , the ancients take notice that david made three psalmes , when he lay upon his sick-bed , psalm . 6 psalm 30. psalm 39. and in all those psalmes there are divine raptures and holy meditations about death . iob. 17. 1. my breath is corrupt , my dayes are extinct , the grave is ready for me . he doth not mean an ill savour in his breath , but it was an obstruction and stopping in his breath , that is , he was short-breathed , and straitned under a violent disease . it is conceived that job had that disease which is called the tissick , and the consideration of this disease , made him think that the grave was ready for him . so heman lay und● a violent disease , psal . 88. 3 , 4 , 5. for my soul is full of trouble , and my life draws nigh to the grave , i am accounted with them that go down into the pit , i am as a man that hath no strength , free among the dead , like the stain that lye in the grave , whom thou numbrest no more , and they are cut off from thy hands . when sicknesse is in the chamber , then death is at the window . diseases are but the messengers , harbingers and fore-runners of death ; in the prophets phrase , death is come up into our windowes : when diseases are in the house , then death is at the threshold . so job reckoneth , when i lye down , i say , when shall i rise , and the night be gone ? and i am full of tossings to and fro , unto the dawning of the day , and then he saith , my flesh is clothed with wormes , and clods of dust . my skin is broken , and become loathsome . first vse , is to condemn those , that when they lye on a sick-bed , they hope for life , but never think of death , their own guiltinesse and their own wickednesse of living doth so fill them with fear and horrour , that the thoughts of death are irksome and tedious to them . just like lewis the eleventh king of france , when he lay sick of a dangerous disease , he charged his servants and attendants , that they should not speak of death in his hearing . many mens bodies are magazines and hospitals of diseases , who when they are living never think of death , though there is but little betwixt them and the grave . second vse , is to those that are healthful and strong ; 't is true , diseases are the immediate harbingers and fore-runners of death in an ordinary way , yet you may soon dye though a disease seize not on you . as the fruits of a tree do more perish by extraordinary windes and tempests , then do stay upon the tree , and are gathered by the husbandman : so violent diseases may soon kill you , though marrow be in your bones , and strength in your joynts . paracelsus a skilful physician , he gloryed , that if any man would follow his physical prescriptions , he should not dye any violent death , but meerly through age , and yet that boasting man before he was forty yeares of age , he himself dyed of a feaver . thus i have done with the first consideration , the reasonablenesse of this ; i am under a sore disease , and therefore i do think of death . secondly , the particularity of johs speech is to be observed . job doth not stand upon that general conclusion , there is no man that liveth but he shall see death , psal . 88. 48. he doth not speak in general so , but i know i must die . from thence observe this point , that general conclusions about death , should be enforced upon the soul by particular applications . beloved , we should not only have general notions and empty speculations about death , but practical and particular conclusions concerning our death , such as may lay an awe upon the conscience . thus in the case of the godly , said eliphaz , thou shalt come to thy grave in a full age , like as a shock of corne cometh in his season ; and then he addes , vers . 27. lo this , we have searched it , hear it , and know thou it for thy good . general conclusions that all must dye , must be enforced upon the soul with particular applications , to turne you from the world , to beget in you serious thoughts touching your future and eternal welfare . general truths do not carry that force upon the conscience , unlesse they are drawn by applicative inference ; and therefore . ps . 73. ult . the psalmist saith not only it is good to draw near unto god , but it is good for me . the third particular , is the piety of j●bs speech , in these words , thou wilt bring me to death . now there are three particulars in it which note iobs faith and piety . 1. he doth not ascribe dying to fate and fortune , but to the providence of the most high. from thence observe , that it is the property of the godly , to see gods band in taking away men by death . it was but the dotage of the heathen that knew not god , to ascribe events to blind fortune , and it was the corruption of the chaldeans to overlook the deity in all fatal events ; yet iob he desired to see and submit to death , and to gods hand in bringing it upon him . thou wilt bring me to death . another thing observable is this , i know thou wilt bring me to death . it is not a notional and bare knowledge of the understanding , but such a kinde of knowledge that is considerate and practical , which works upon the affections . from thence observe , that though all men do know notionally they must dye , yet only godly men know it practically and considerately . to know practically of your dying , consider before hand , how shall i do to launch into the eternal gulfe ? what shall become of me in another world , when i leave this ? is my peace made with god ? is my person justified ? am i in a state of grace ? now iobs speech hath latitude in it , i know thou wilt bring me to death , that is , i do so know it , that i will provide for it , and i will prepare for it , and i will lay a foundation for eternal life . solomon speaking of funeral solemnity , saith he , it is better to go to the house of mourning , then to go to the house of feasting , that is the end of all men , and the living will lay it to his heart . i but all men that do do not lay death to heart , they may perhaps talk of death at a funeral , but the living they shall lay it to heart , lay it upon the heart , as the hebrew , they shall lay it to heart , and lay it upon their hearts , so tremelius . a wicked man layes it upon his tongue , but a godly man layes this truth upon his heart . there is none but a godly man , that so knowes any thing of dying ; as to know it so practically , affectionately and considerately , and so as to do these three things . 1. none but a godly man considers of his dying , that he dies deservedly , he tastes the bitternesse , and feels the burden of sin ; in his diseases and sense of approaching death , he considers with himself , that it is not a disease that will bring him to his grave , but the sins of his life that kill him . 2. none knowes that he must dye so as a godly man , whose care it is to dye preparedly . a godly man he knows he must dye , and this knowledge makes him prepare for a dying time , to live every day as his last day . the prophet he spake of death in the former part of psal . 90. that the dayes of man are threescore and ten . see what followes , so teach us to number ●ur dayes , that we may apply our hearts unto wisdom ; he doth mean by numbering our dayes , to live so exactly as to count the number of our dayes to be so few , every day● as if this were the last day ; and this time as the time of the coming of christ to judgement . 3. none but a godly man knows of his dying , so as to consider that there is a necessity that sin must dye in him before his body dies . 〈◊〉 an heathen could say , let thy vices dye before thee . there must not be only a suspension , but a mortification of sin . a godly man considers , though i live blamelesly , that men cannot say , black is mine eye to any outward practice , yet i must have my inward lusts and corruptions dye before my body dye ; and therefore they ought to be conversant in things that tend to mortification● this is to know death considerately and affectionately ; whereas wicked men consider of death notionally , their senses tell them that all must die . they say all men , men , young and old , rich and poor must dye ; but this is but matter of discourse in them , but the godly know it with savoury knowledge . thirdly , iobs piety was , in that he doth represent death to himself , not in a formidable and dreadful way , but under a comfortable representation ; for i know thou wilt bring me to death● and to the house , &c. he doth represent the grave under the notion of a house , as he represents it elsewhere . from thence observe this point . that a child of god that hath not allowed guilt upon his conscience , he may and ought to re-present death to himself in such familiar representations , as may make it lesse dreadful and more desirable . sometimes it is represented as going to bed , they shall rest in their bed . a godly man when he lyeth upon his death-bed , and by sicknesse is weary of his life , tossing to and fro till the dawning of the day , let him think the grave will be but a bed of rest unto him ; so death is often stiled a sleep . and many of them that sleep in the dust of the earth , shall awake , some to everlasting life , and some to shame and everlasting contempt . death is embalmed with sweet and comfortable language . the grave is the house for all the living to be lodged in . if i wait , the grave is mine house , i have made my bed in the darknesse . the grave is the house that i must go to , as after a hard dayes labour in my house i go to bed in a dark night : so we go to our beds , as into our graves for a long night ; going to bed is but for a short night , but going to the grave is for a long night ; death is somtimes represented with dreadful considerations , but with amiablenesse too . there is an abhorrency in nature against death , it is embalmed by jesus christ ; he lay in the grave three dayes , to embalme the grave to you , though your beds be cloudy and dark , yet ye rest in them till the resurrection-day . for the opening of the doctrine . i shall dispatch these two queries . 1. i shall shew you , why the grave is compared to an house . 2. i shall shew you , what kinde of house the grave is . for the first query , why the grave is compared to an house ? 1. this reason some authors give , because in ancient times , ( as hath been hinted ) among the egyptians their graves and sepulchres , they were made after the fashion of houses , with arches , and such kind of superstructures ; therefore they say it is called an house . 2. other authors give this reason ; because that as a man after a dayes labour abroad , he comes to his house for rest , so a man after a lifes labour in this world , he comes to his grave , as to his house for rest . the second query is this , what kinde of house is the grave ? now i will give you these four properties of this house . 1. it is a desolate and a lonesome house . 2. it is a dark house . 4 it is an old house . 4 it is a silent house . for the first , the grave is 1. a desolate and a lonesome house . i shall be , said iob , with kings & counsellers of the earth which build desolate places for themselves , that is , they build tombs , and monuments where they shall lye , and then they shall leave all their attendance . when i shall bring thee down with them that descend into the pit , with the people of old time , and shall set thee in the low parts of the earth , in places desolate of old , with them that go down into the pit , that thou be not inhabited . job 17. 14. i have said to corruption , thou art my father , and to the wormes , thou art my mother and my sister : there is all the company you will have , corruption and the wormes ; friends bring you to your grave , and there they leave you . 2. your grave is a dark house , i have made my bed in the darknesse , that is , in the grave . the grave is like the sleeping room in a house , not like the dining room and working room . the dining room is to be light , and so the working room , but the sleeping room is dark . 't is but the stopping of the mouth of the grave , and it is but the drawing of the curtains of the bed , where thou shalt lye in darknesse till the resurrection● day . in the grave there is neither the light of the body , which is the eye ; nor the light of the aire , which is the sun : the sun it shall not shine there , nor the body see there ; therefore eccl. 11. 9. rejoyce , oh young man in thy youth , and let thy heart cheere thee in the dayes of thy youth , and walk in the wayes of thy heart , and in the sight of thine eyes , but know thou that for all these things god will bring thee unto judgement . and vers . 8. he had said remember the dayes of darknesse ; for they shall be many . the meaning is this , the continuance in the grave , which is the house of darknesse , shall be long , even to the end of the world . 3. the grave is an old house , as old as adam , he digged his grave with his owne fingers ; wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . the grave it is a lasting house , a house where thou must stay a great while . eccles . 11. 5. also when they shall be afraid of that which is high , and fear shall be in the way , and the almond tree shall flourish , and the grashopper shall be a burden , and desire shall faile , because man goeth to his leng home , and the mourners go about the streets , 't is a long home , a kinde of a house of eternity , a long while till christs comming to judgement , our long home , in opposition to our present houses , that is ; our short home . your houses are your short homes , but the graves are your long homes . 4. the grave is a silent house , psal . 31. 17. let me net be ashamed , oh lord , for i have called upon thee : let the wicked be ashamed and let them be silent in the grave . the psalmist prayes here for deliverance from his persecutors , here is nothing but clamour , persecution and opposition , and one shall not have a good word from them . but as iob comfort● himself in the grave , there the voice of the oppressor shall not be heard : so may we , we shall be at rest and silence there , there the weary shall be at rest , and there the prisoners shall rest together . for the uses of this point . the first vse , is an use of comfort to the godly , they may be comforted upon this doctrine . this doctrine is a doctrine that is dreadful to wicked men , their graves are dungeons to them ; but to gods children the grave is an house . now you may be comforted upon these four consideratious . 1 that though the grave be an house , yet be comforted , it is a resting house , iob ▪ 3 17. there the wicked cease from troubling , and there the weary be at rest . he speaks here of the grave in vers . 13. for now should i have lien still and been quiet , i should have slept , then had i been at rest . there is no work to be done in this house , eccles . 9. 10. whatsoever thy hand findeth to do , do it with thy might , for there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest . isa . 57. 2. they shall rest in their beds . 2. that though the grave be a house , yet be comforted , it is but a sleeping house , it is not a house where thou shalt be everlastingly . beloved though it be a house , yet it is but a sleeping house ; it shall not alwayes keep your bodies ; that is the meaning of pauls exultation : o death , where is thy sting ? oh grave where is thy victory ? he refers it to the resurrection ; the grave though it compasse us , yet it shall not conquer us . 1. though the grave be a house , yet be comforted , it is but a hiding house , such a house as is but a hiding place for gods people . job . 14. 13. oh that thou wouldst hide me in the grave , that thou wouldest keep me in secret untill thy wrath be past , that thou wouldst appoint me a set time and remember me . times may be so calamitous , that there may be more safety under ground then above ground , they that have layen a long time in their graves , may be more happy then those that are living , isa . 26. 20. come my peeple , enter thou into thy chambers , and shut thy door about thee , hide thy self , as if it were for a little moment until the indignation be overpast . though some refer this to a temporal deliverance , yet others refer it to the grave , where god lodges his children , when he takes them from the evil to come . though the grave be a house , yet be comforted it is a perfumed house , a house imbalmed and perfumed by christs lying in the grave . all the acts that christ did , they were for our sakes . christ died to save us by dying . christ lay buried in the grave , to make the grave a bed of rest , he rose again from the dead to sanctifie our resurrection , and by his presence there he hath persumed this bed ; this house the grave . second vse for instruction . 1. here is matter of meditation ; when you are in your own houses , bethink your selves thus , now i am here walking in my house , from chamber to chamber , but ere long my chamber shall be in the dust . now i am comming to my bed in a dark night , but ere long god wil put out the candle of my life , and wil lay me in the grave , as in a bed of darknesse . now i am in my own house , but ere long my house wil cast me our to my grave , and that is the house that wil take me in . 2. let it check in you all covetous and inordinate desires after worldly things ; thou shalt come from lying in the dark house in the womb , to lye in the dark house of the grave . oh what a vast company of inordinat and luxurious desires are there in the hearts of men . in the womb one foot , in the cradle three foot wil content you , and in the grave six foot , but when thou livest in the world a whole world wil not content you , there is such inordinate and luxurious desires in mens hearts , when they have all affluence and confluence of creature comforts ; now they must have their variety of houses , a countrey-house , a summer-house , a winter house , yet thou must exchange thy many houses for one house , 't is worthy your notice that passage you read of in scripture , 1 sam. 10. 24. samuel when he had anointed saul king , and the people had chosen him ; what signal doth he give him to confirme him anointed , it was to goe to rachels sepulchre ; now the reason is this , that he might not be glutted with the preferments & honours he was entring upon . the emperours of constantinople , in their inaugurations , on their coronation daies , had a mason came and shewed them severall marble-stones , and asked them to choose which of those should be made ready for their grave-stone . and so we read of joseph of arimathea , that he had his tombe in his garden to check the pleasures of the place . now in thy house thou hast superfluity and abundance . i can goe now to variety of houses ; bu● one day thou shalt leave all thy houses , and go to one house , and there leave all your company and your friends . but how can this be true , when the scripture saith , joh. 8. 51. verily , verily , i say unto you , if a man keep my saying , he shall never see death . to this i answer , that this scripture intends not a natural and corporal death , but a spiritual and eternal death , and it is said , john 11. 25 , 26. i am the resurrection and the life , he that believes in me , though he were dead , yet he shall live , and whosoever liveth and believeth in me shall never die : that is , though he die naturally , yet he shall live eternally . but you will say , enoch was not buried , and elijah was carried up in a chariot . particular examples doe not frustrate general rules ; though they were not laid in their graves , yet they underwent something equivalent to death . there was a particular reason why god translates enoch and elijah , because they were to be types of christs resurrection , and pledges of ours . but some wil say , 1 cor. 15. 51. we shall not all sleep , but we shall be changed ; therefore at the last day they shall not be buried , and the grave not the house of all men , but those that are then living shall be suddenly carried up to heaven . to this i answer , that at the last day , though men shall not come to the grave , yet they shall be taken up when the trumpet shall sound , and shall goe through the fire , and they shall in their translation undergoe something that shall be equivalent to a death , and to a buriall . 2. lastly , we are tied to this decree of death , though god be not tied , rom. 5. 14. and rom. 9. 27. by those places we are to understand , all men doe deserve to die , though god may exempt some , as those that live to see the end of the world , from a death as ours is . death is the end of all men , and the grave is the house appointed for all living . death hath passed upon all men because all have sinned . all deserve to die ; and even those that are changed at the last day undergo something equivalent to death it selfe . finis . an alphabeticall table . a admiration of mens persons page . 22 affections rather then actions evidence the truth of grace 54 strong assurance 26 strong affections 121 why we should be carefull to preserve our first affections 126 holy affections arguments of grace 160 our all to be ascribed to christ 189 b bad company a snare 12 good in bad places commendable 13 misery to live in bad places ib. we must shun bad company and places 11 against boasting of our own merit 189 , 193 none blameable but our selves , if we want grace 197 c good company 16 be not content with measures of grace 25 communion of saints 29 reasons why we must not content our selves with a little grace 33 complaint of our corruptions 41 little comfort of much grace 49 god will cherish least measures of grace 57 comfort of grace may be lost 78 experienced christians must comfort others 82 cases of conscience about temptation 92 about corruptions 104 strong corruptions cōsistent with strong grace 105 case of conscience about affections 127 case of conscience about the comfort of grace 128 a man may have grace and want comfort 131 a godly man hath right to comfort 142 true grace is communicative 155 how grace is said to be in christ 176 christ is the author of grace 177 christ commissionated by god the father to give grace 197 d. best must die 4 dependance on duty 19 dependance on divine influxe 27 why there are different degrees of grace 28 desires after more grace 43 desires supernatural and active , earnest after grace 44 devils malice and knowledge in tempting us 98 devil shal never have his wil on gods people 101 devil may mar our comfort 139 divers christians have divers gifts 148 of division in the church 150 decay of gifts unexercised 151 , 152 we must not despise the least grace 199 diseases should mind us of death 202 we should meditate on death 204 and on our particular death 205 gods hand must be seen in death ib. sin cause of death 206 e. vaine excuse of wickednesse 46 evidences of the growth and strength of grace differ 49 good example 72 exercise grace 139 former experiences comfortable 146 one may excel in one gift , and not in another 148 eminent for grace in great esteem 175 we must have our eye on christ 192 f falling from first love 19 precious faith alike in all believers 36 frequency in sinning 103 men of great gifts may fall away 162 christ a fountaine 179 all fulnesse in christ 178 god the father and christ one 179 against free-wil 186 g. saving grace unloseable 12 smallest measures of grace are cherished by god 16 some of gods children have but small measures of grace 18 different degrees of grace 19 a little grace not so useful , nor so evidential 34 true grace wil grow 36 we must grow in grace 74 commands and promises of growth 75 not to grow better , is to grow worse 78 glory of gods attributes seen in succouring us in great temptation 97 god a free agent in giving grace , or comfort of grace 134 glory of grace due to god 141 though believers have the same spirit , yet not the same gifts 147 little grace better then great gifts 156 difference between gifts and grace 157 none have so much grace as they should 168 glory in heaven proportioned to our grace here 173 it s of the nature of grace to grow 174 grave is an house 218 h. corruptions are to humble us 104 humiliation suitable to corruptions 102 they that have much grace have much cause to be humbled 167 christ a head 178 what kind of house the grave is 220 i. injuries to weak christians 64 judgement and spiritual knowledge 119 holy jealousie 136 indulgence to any lust marres our spiritual comfort 138 improvement of grace 163 we are justified by gods free grace , and not by grace inherent in us 166 joseph a type of christ 182 joshua a type of christ 181 christ gives grace irresistibly 193 we must endeavour to get grace 195 interest in christ , and then in his grace 196 k knowledge of the mysteries of the gospel 83 weak in knowledge 23 practicall knowledge 201 considerate knowledge of death 204 l. spiritual light in the soule 40 love of the word , and of the saints 46 little grace shall be lasting , and shall not be extinguished 54 , 165 losse of first love , and first affections 106 , 128 spiritual lazinesse 138 m. against popish merit 35 of the least measure of grace 39 ministers must use loving insinuations 71 ministers should grow in grace 72 mistakes about measures of grace 86 vve must not measure our grace by our profession or gifts , &c. 87 natural melancholy , hinders comfort 135 n. neglect of our callings 21 some affectionate by natural temper 121 all things new at first conversion 123 o. old-age may make affections flag 9 p. we are not perfect at once 27 , 66 gods power can preserve weak grace 31 purpose of soul to leave sin 40 promises made to the desire after grace 43 we must labour after perfection 47 promises must be believed , though providences seem to crosse them 82 pride checkt by temptations 98 strong christians must not presume 101 professors sins gratifie satan 105 , 106 spirituall pride 109 pride in our gifts 153 pride of papists and pelagians 185 christ gives grace proportionably 194 preparation for death 206 q. of quenching the spirit 137 r. reigne of lust 115 christ a root 178 reproach rowled away from christ 182 socinians enemies to the righteousnesse of christ 183 rest in the grave 212 s a note of sincerity to be good in bad places 12 signes of weak grace 20 spiritual failings and sins 21 a scrupulous conscience ib. god wil not try us beyond our strength 38 christians have a strong god , a strong saviour , strong promises 53 god sees the least sin in believers 62 satans sieve , and gods fan 68 vvhy timothy called pauls son 70 how grace is said to be strong 72 strong grace because strong temptation and oppositions , and strong corruptions 76 signes of strong christians 81 suffering for christ a duty , as wel as doing for christ 83 sins of gods people provoking 99 superciliousnes towards weak christians 109 gods soveraignty to give or withhold comfort 133 sleightnesse of spirit 137 christ sun of righteousnesse 178 neither satan nor sin shall hinder grace 194 goe to christ for supply of grace ib. t. many dare not trust god for outward things 25 government of the tongue 84 great and strong temptations consistent with strong grace 90 temptations shall not exceed grace 91 devils tempts best most , of which instances 93 95 vvhen temptations strong 93 reasons why best most tempted 96 god by temptations aims at our good 97 jesus christ was tempted 102 natural temperature disposeth to some sins 104 types of christ 180 , 181 v religion makes neerest union 70 unity in the church 87 uncompassionatenesse 138 ungrounded comfort and joy 143 christ gives grace voluntarily 192 w weake easily seduced 23 weak in knowledge ib. weak in judgement 24 weak christians not bear reproofe ib. weak christians must not be discouraged 25 gods wisdom seen in the variety of measures of grace 31 more weak then strong christians 32 how we must carry our selves to weak ones 60 gods care over weak christians 68 of weak gifts 144 directions to weak christians 163 works of the blessed trinity relative to the creature , undivided 181 y commendable to good in youth 6 youth subject to temptations ib. examples of good young men 7 sins of youth trouble us when old 8 , 9 gods indulgence to young convers 125 finis . notes, typically marginal, from the original text notes for div a49244-e170 libri rerum non verborum soecundi . heb. 5. 14. pro. 27. 23 a gen. 4. 3. b ex 9. 27 c 1 kings 21. 27. d 1 sam. 24. 16. e 2 kings 10 16. f mat. 27. 3 g act. 8. 13 h mar. 6. 20. i acts 24. 25. plus scientiae , minuf conscientiae . isa 5. 8. 2 pet. 1. 6 , 7 , 8. plus valebit conscientia pura quàm marsupia plena . rev. 13. 10 1 kings 19. 7. 2 pet. 3 ● 7 18. notes for div a49244-e1210 a 1 kings 15. 29. b 2 cor. 12 19. gal. 1. 20. c jam. 2. 27 d luke 12. 21. e as 20. 21. f act. 24. 16. 1. observation . g 1 kings 16. 26. 2. observation . 3. observation . 4. observation . isa . 57. 1. 1 — 5. observation . 6. observation . rom. 2. 28. 1. doct. h 1 kings 18. 12. i 2 tim. 3. 15. k joh. 13. l jer. 2. 2. m 2 epist . john 4. n mar. 10. 21. o 2 tim. 2. 22. 1 vse . ps . 71. 9. compared with v. 5. 1 sam. 16. 11 , 12. p gen. 48. 14. q 1 cor. 7. 33. r quae fueru●● inania juven●utis gaudia , haec sunt ac●rba senectutis gravamina . job 13. 26. job 29. 11. 1 tim. ● . 6. tit. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 tim. 2. 22 eccl. 11. 10 prov. 7. 7. eph. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movit de loco in locum . mat. 19. 22. 2 king. 2. 23. job 30. 1 , 12. eccl. 11. 9. judg. 14. 10. job 1. 4. prov. 31. 1. rev. 2. 13. phil. 4. 22. heb. 12. 15 vse . 1. 2. isa . 6. 〈◊〉 psal . 120 5 gen. 25. 13 2 pet. 2. 7 , 8. 3 phil. 2. 15. 4 gen. 20. 11 non ego s●m ambitiosus , sed nemo romae aliter vivere potest : non ego sum sumptuosus , sed urbs ipsa magnas impensas exigit . sen. 5 6 bonus mali consortio fecilè pej●ratur . jude 23. lev. 15. 4. deut. 22. 10. 1 cor. 5. 9 , 10. psa . 26. 4 , 5 7. pro. 13. 20 notes for div a49244-e4520 doct. mat. 12. 20 verba p●●iu● ad cor nostrum quàm ad cor dei accommodata . psal . 51. 17 cant. 2. 13. cant. 7. 1● . 1. propsition . 1 quest 1. answ . s rom. 15. 1 t 1 cor. 3. 1 1 joh. 2. 14 u isa . 61. 3. psal : 92. 12 mat. 12. 20 x cant. 1. 8. 1 joh. 21. 15 , 16 , 17. y isa . 4. 4. 2 answ . z gal. 4. 19 1 pet. 1. 23 &c. 2. 2. 1 joh. 2. 13 ibid. cant. 2. 14 brightman . 2 quest . answ . 1. aasw . 2. answ 3. rom. 14. 1. rom. 15. 1. * rom 14. 21. 1 cor. 8. 7. c. 9. 2. answ . 4. dr. sibbs . answ . 5 , 1 cor. 3. 1 , 4. jam. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ . 6. eph. 4. 14. 2 pet. 3. 17 18. answ . 7. heb. 5. 12 , 13. a luke 9. 45. b mar. 9. 10. c john 10 , 16 , 17. answ . 8. answ . 9. 2 sam. 12. 7. 2 chron. 16. 10. ans . 10. mat. 6. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 16. 8. 1 vse . mat. 17. 20 2 vse . notes for div a49244-e6130 3 quest . answ . heb. 12. 23 eph. 4. 13. 1 cor. 12. 21. pro. 30. 26 cant. 2. 14. 2 cor. 12. 9 , 10. ver. 10 ▪ 1 kings 18 44 , 45. ezek. 47. 3 , 4 , 5. 1. posit . jon. 4. 11. quò perfect●●res , ●ò pauciores . jer. 46. 23. 1 sam. 20. 36. 2. posit . heb. 5. 12. mat. 19. 30 3. posit . miserationes dei sunt merita nostra . deus coronat non merita nostra , sed dona sua . cant. 2. 14 cant. 1. 15 cant. 1. 10. cant. 4. 1 , 2 3 , 4 , &c. ezek. 16. 14. 4. posit . mat. 8. 26. compared with mar. 4. 40. rom. 14. 1 , &c. 15. 1. gal. 6. 1. luk. 22. 32 mar. 16. 16 17. pareus . vers . 14. joh. 16. 12 joh. 15. 8. 5. posit . luk. 19. 17 1. vse . mat. 13. 31 32. mat. 13. 33 1 kings 18. 44. ezek. 47. 3. 4. arbor procera cypressu● . mat. 12. 20 phil. 1. 6. 1 thes . 5. 24. heb. 6. 1. luke 14. 28 , 29. psal . 138. 8. 2 pet. 1. 1. isa . 27. 8. 1 cor. 10. 13. isa . 57. 16. rev. 3. 8. notes for div a49244-e7890 a case of conscience resolved . 1. thes 4. 1 psal . 119. acts 26. 18 job 33. 30. luke 15. 17 , 18. greg. psal . 32. 5. august . psal . 17. 3. psal . 119. 106. act. 11. 23. mar. 9. 24. mat. 5. 3. rom. 8. 26. perkins . curae leves loqueuntur , ingentes stupent . neh. 1. 11. compared with neh. 5. isa . 26. 8 , 9. mat. 5. 6. joh. 7. 37. isa . 55. 1. rev. 21. 6. psa . 145. 19 psal . 10. 17. psal . 4. 6. numb . 23. 10. veluntatem fi●is , non mediorum . bern. 2 cor. 7. 11. 2 cor. 8. 11. pro. 21. 25 conales cupiunt christum consequi , sed non se quinon cu rant quaerere quem desiderant iavenire bern. — psal . 119. 20. psal . 42. 1. 2 cor. 7. 11. psal . 42. 2. psal . 63. 1. psa . 119. 20 1 pet. 2. 2. 1 joh. 3. 14. 1. caution . heb. 6. 1. isa . 32. 17. 2 pet. 1. 9 , 10 , 11. mat. 8. 26. compared with mar. 4. 40. 2 pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. caution . 3. caution . 4. caution . 1 cor. 1. 5. & v. 7. 1 cor. 3. 1 , 3 rev. 3. 17. rev. 3. 8. 1 cor. 12. 31 1. comfort . luk. 22 32 1. joh. 4. 4. 2 cor. 12 9 isa . 26. 4. jude 24. 1 pet. 1. 5. heb. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. perfectè & perpetuò — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non solùm perpetui tatem temporh significat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed omnimodem perfectionem . camer . in myr. a 1 cor. 1. 24. c rom. 6. 10. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . po● . 1 cor. 1. 18 rom. 1. 16 , 2 cor. 10. 4 , 5. act. 20. 32 jam. 1. 21. 2 tim. 3. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 tim. 2. 19. singula verba ponddui haebent , certitud● haec nititur primò fundamento , secunc ò non quocunque , sed firma , tertiò non hominis , sed dei , quartò non vacillante , sed stante & obs●gnaro . dr. prideaux . zech. 12. 10. 2 tim. 1. 7. in te sta● & non stas . aug. 2. comfort . cant. 4. 10. 3. and last comfort . stella cadens non est stella . notes for div a49244-e10520 second part of the doctrine . mat. 12. 10 cant. 2. 13. mar. 11. 13 cant. 5. 1. trap. in loc . exo. 14. 15 1 pet. 3. 6. mar. 10. 21 mar. 12. 34 isa 40. 11. rom 13. 1. psa . 103. 6. rom. 14. 1. rom. 14. 15. 21. 1 cor. 8. 12 gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isa . 35. 3. heb. 1● . 12 13. 1 thes . 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sublevat infirma● alia qui ruitures beza . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè ni●entem , & con●ntem , sed non sufficient●m , nec sa● virium h●bentem adjuvare . c.a. lap. 2 quest . answ . 1. 2. answ . 1. pet. 1. 1. 3. answ . prov. 22. 2. job 31. 13. vers . 15. isa . 43. 1. isa . 44. 1. isa . 66. 21 , 22. psal . 138. 8. job 10. 8. gen. 17. 1. & 25. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de victimis perfect is & immaculatis dicitur . vse . 1. inference . exod. 4. 24 2 sam. 6. 7 amos 3. 2. numb . 23. 21. vid. gataker in loc . josh . 24. 9. 2. inference . isa . 66. 1 , 2. mat. 9. 16 , 17. rom. 14. 1. gal. 2 , 12 , 13. heb. 1. ult . 3. inference . isa . 61. 3. 2. vse of caution . 2. caution . zech. 4. 6. 3. vse of comfort . mat. 3. 12. luk. 22. 31 2. comfort . isa . 40. 11. joh. 21. 15 hos . 11. 1 , 3 notes for div a49244-e12690 act. 16. 2. phil. 3. 5. 1 tim. 1. 2. 2 cor. 4. 17 compared with vers . 14. 2 tim. 1. 5. 2 tim. 3. 15. phil. 2. 23. 1. observation . 2. observation . sanguine christi conglutinati . salvian . 3. observation . 4. observ . 5. observ . explication of the text ▪ rom. 1. 5. eph. 3. 8. 6. observ . 7. observ . joh. 1. 16. doct. 1. doct. 2. heb. 11 ▪ 34. psal . 84. 7. 2 cor. 3. 18 phil. 3 11. eph. 3. 16. rom. 15 , 13 , 14. phil. 1. 9. col. 1. 9 , 10 2. proofe . heb. 6. 1. 2 pet. 1. 5. eph. 6. 10. 1 cor. 16. 13. 1 thes . 4. 1 1. cor. 15. ult . pro. 4. 18. psal . 18. 35 , 36. 2 sam. 18. 3. — erit bic fortis fide & spiritu qualis david praedicatur . par. adversar . ● quest . answ . reason 1. eph. 6. 10 , 11. 12. 1 joh. 2. 14. vers . 12. 1 pet. 5. 8 , 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. reason . 1 cor. 15. 32. ch. 16. 13. psal . 138. 3 , 7. 3. reason . mat. 19. 30. compared with mat. 20. 12 , 16. non pr●gredi , est regredi . 2 pet. 1. 8. re● . 3. 2. — 3 mar. 9. 24. lam. 3. 18. 2 pet. 1. 9. mat. 8. 26. compared with mar. 4. 40. mat. 14 31. ver. 29. pro. 24. 10 vse . notes for div a49244-e15360 doct. quest . 1 answ . 1 joh. 4. 18 n●n ità pellitur timor quin animo● nestros sollicitet , sed it à pellitur ut non turbet , nequ● impediat pacem nostr●m . calvin . eph. 3. 16 , 17 , 18. 2 answ . 2 cor. 1. 4. luke 22. 33. expounded . gal 6. 1. expounded . phil. 1. 9. expouuded . rom. 15. 14. 3. answ . heb. 5. 13. vers . 14. job 34. 3. job 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurtum & staterae idē● est nom●n in hebraeo , du● enim aures sunt quasi bilances quib●● expenduntur quae audimus . mercer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut 〈◊〉 ci●um , sic mens verba . chrysost . 4. answ . luk. 5. 33 , 34 , 35 , &c. 5. answ . rom. 4. 18 , 19. 20. expounded . compare gen. 15. 4. with gen. 16. 16. & with gen. 21. 5. rom 4. 20 , 21. 6. answ . mar. 20. 22 23. john 3. 2. john 7. 50. joh. 19. 39. ver. 38. mar. 15. 43 prov. 24. 10. 7. answ . jam. 3. 2. 8. answ . mat. 6. 25 , 30. hab. 2. 4. answ . 9. phil. 3. 15. vse 1. prov. 13. 7. 1 vse of caution . heb. 5. 12. mat. 20. 16 expounded . acts 14. 10 rev. 3. 17. 2. caution . heb. 12 23 ecel . 7. 20. pro. 20. 9. zech. 13. 9. isa . 48. 10. mr. greenham . mr. rollock . notes for div a49244-e17330 case 1. posit 1. posit . 2. 1 cor. 10. 13. posit . 3. luke 22. 31. mat. 4. 2 , 3 dr. halls observations . 2 cor. 12. 7. mat. 3. 17. posit . 4. quest . 1. answ . 1. 1 chron. 21. 1. mat. 4. 3. jam. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — metaphora à piscat●ribus , qui inescant , & h●me captant . beza . 2 quest . answ . 1. job 2. 8. mat. 16. 16 17. compared with 16. ch. 22 , 24. reason 1. 1 cor. 10. 13. 2 pet. 2. 9. heb. 2. 17. 2 cor. 12. 9 reason 2. 2 chron. 21. 1. 1 chron. 3. 1. 2 cor. 12. 9 reason . 3. 2 sam. 1● . 14. gal. 2. 14. 1 cor. 8. 9. 2 tim. 1. 15 2 chron. 21. 1. object . 1 joh. 5. 18 1 joh. 2. 18. sol. vse 1. vse 2. gal. 6. 1. luk. 22. 31 heb. 2. 18. notes for div a49244-e19060 case 2. quest . 1. answ . 1. jer. 11. 15. answ . 2 answ . 3. quest . 2. answ . 1. answ . 2. 2 cor. 12. 7. answ . 3. 2 sam. 12. 14. 1 cor. 8. 10 quest . 3. answ . 1. rev. 2. 3 , 4. joh. 4. 14. job 19 28 1 king. 1. 1. answ . 2. answ . 3. rom. 14. 1 , 2 , 3. vers . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 9. 16 , 17. luk. 12 19 eph. 4. 13. quest . 4. answ . 1 gal. 5. 17. answ . 3. 1 chron. 23. 12. deut. 22. 26. 27. answ . 4. mat. 16. 22 mat. 19. 27 mat. 26. 33 35. mat. 26. 75 joh. 20. 5. joh. 21. 7. act. 1. 15. applicatian . vse 1. rom. 6. 12 , 14. expounded , and compared with rom. 7. 23. rom. 7. 25. dan. 9. 12. notes for div a49244-e20530 case 3. quest . 1. answ . 1. answ . 2. psal . 122 , 1 answ . 3. quest . 2. answ . 1. answ . 2 phil. 1. 9. isa . 32. 4. answ . 3. luke 23. 27. answ . 4. quest . 3. answ . 1 answ . 2. 1 pet. 2. 9. act. 3. 8. answ 3. luke 15. 22. vse . rev. 2. 4 , 5. rara hora , brevis mora . notes for div a49244-e21350 case 4. answ . 1 joh. 2. 27 act. 27. 20 job 13. 24. job 16. 9. job 19. 10 , 11. job 31. 23. psal . 77. 7 , psal . 42. 5. psal . 88. john 14. 4 , 5. expounded and reconciled . aug. 2 cor. 1. 4. gal. 5. 17. res delicata est , spiritus dei ità nos tractat , sicut tractatur , jer. 2. 19. pro. 14. 14. quest . 3. answ . 1. isa . 32. 17. psal . 119. 165. answ . 2 job 11. 14 , 15. job 13. 18. answ . 3. psal . 42 , 5 , 6 josh . 12. 1. ps . 77. 6 , 7 , 8 , 9 , 10 , 12. answ . 4. ps . 115. 1. answ . 5. consolat . gen. 12. 16 17. joh. 20. 15. notes for div a49244-e22930 case 5. posit . 1. 1 cor. 12. posit . 2. 1 tim. 4. 13. ver. 15. psal . 137. 1 1 cor. 12. 11. posit . 3. act. 14. 11. 2 cor. 11. 6 act. 4. 36. act. 11. 24. joh. 11. 15. mar. 3. 17. boan●rges . posit . 4. 1 cor. 5. 7. compared with 1 cor. 3. 1. rev. 3. 11. case 1. case 2. case 3. 1 cor. 1. 7. vers . 11. vers . 12. 1 cor. 15. 7. 1 cor. 8. 1. case 4. posit . 5. case 1. case 2. case 3. case 4. case 5. vse 1. dan. 8. 7. reason 1. reason . 2. mat. 7. 22. 3. cant. 1. difference . surgunt indocti & rapiunt ●aelum & no● cum doctrin● nostra perimus . aug. 2. difference . 3. difference . phil. 3. 13. expounded . munera non vulnera ostendit . 4. difference . 1 pet. 3. 7. luk. 22. 32 33. notes for div a49244-e24610 vse 1. joh. 21. 1● . cant. 4. 10. col. 33. luke 19. 1 luk. 19. 10 jam. 5. 13. mat. 12. 20 gen. 25. 23 1 king 22. 47. nehem. 13. 22. 1 cor. 4. 4. 2 chro. 11. 19. 1 chro. 11. 19. 2 chro. 10. 12. cant. 4. 1. to 8. phil. 3. 12 , 13. ex. 25. 10. the errour of the familisticall perfectists very pernicious . heb. 12. 23 1 joh. 3. 2. mat. 20. 16 luke 13. 6 , 7. heb , 5. 12. rev. 2. 5. quantum est quod nescimus . rom 7. 21. rom. 4. 20. gal. 3. 9. gen. ●0 . 2. jam. 5. 11. job 6. 9. num. 12. 2. ps . 106. 33. num. 11. 14 , 15. exod. 1. 17 , 19. col. 1. 11. rom. 15. 13 , 14. 1 thes . 4. 9 10. job 17. 9. sicut deus suae d●na in hac vita inaequaliter c●mmunicat , sic coronat . bucha . mat. 23. 14. luk. 12. 47 mat. 13. 31 32 , 33. joh. 15. 1. si dixisti sufficit periis●i . rom. 16. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job 1. 8. mat. 5. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nehem. 13 26. 2 king. 18. 4 , 5. 2 king. 23. 25. notes for div a49244-e26470 john 1. 14. john 3. 34. col. 1. 19. john 1. 16. gal. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through christ . heb. 12. col. 3. 3. doct. isa . 11. 10. rom. 15. 2. joh. 15. 1. col. 1 18. mal. 4. 2. nisi desuper . zech. 13. 1. lev. 9. 22. eph. 1. 3. act. 3. 2● . luk. 24 50 gen. 37. 3. mat. 30. 17. col. 1. 11. gen. 37. 20 , 21. joh. 1. 12. gen. 37. 28 mat. 2. 20 gen. 39. 20 phil. 2. 9. gen. 41. 55 , 56 , 57. psa . 84. 11. heb. 4. 8 , 9. exo. 25. 37 rev. 4. 5. zech. 42. joh. 1. 16. expounded . plenitudo repletiva & dissusiva plenitude vasis plenitudo fontis . perf●ctio partium , non graduum . isa . 6. 9. gramati nova gratiâ cumulat●m . 2 cor. 13. 14. rom. 16. 24 gal. 6 18 phil. 4. 23. 1 thes . 5. 28. 1 tim. 6. 21 zech. 4. 12. 1 object . 1. answ . 2. answ . col. 1. 19. joh. 10. 30 rom. 1. 7. 1 cor. 1. 3. 2 cor. 1. 2. gal. 1. 3. eph. 1. 2. phil. 1. 2. col. 1. 2. 1 thes . 1. 1 , &c. joh. 64●● 1 thes . 4. 3 heb. 10. 9 , 10. isa . 61. 1. john 6. 27. 2. object . solution . opera trinitatis ad extra sunt indivisae . john 5. 19. jude v. 1. 1 cor. 1. 30. eph. 5. 25 , 26. eph. 5. 9. gal. 5. 22. 1 pet. 1. 3. isa . 9. 6. isa . 18. 8. heb. 2. 13. joh. 3. 3 , 4. gal. 3. 14. 1 cor. 15. 45. joh. 17. 19. sub laudibus naturae la●●nt inimici gratiae . aug. job . 8. 14. voluntas libera liberata . aug. notes for div a49244-e29500 1 cor. 1. 30 31. 2 cor 4. 7. 2 cor. 10 15 , 16. ego & 〈…〉 . rom. 3. 27. 2 king. 6●5 cant. 6. 10. lucem acceptam refere . 1 chron. 29. 10 , 11 , 12 , 13 , 15 , 16. 1 cor. 15. 10. gal. 2 , 20. ● luk. 19. 16 phil. 1. 6● heb. 12. 2. rev. 1. 8. 1 pet. 5. 10. deut. 11. 10 , 11 , 12. amos 4. 7. hos . 14. 8. rom. 11. 18. heb. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 chro. 20. 1● . isa . 55. 1. rev. 22. 17 prov. 8. 31. joh. 4. 34. psal . 7● . 6 isa . 43. 13. 1 cor. 12. 11. 2 cor. 12. 9 phil. 4. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . 58. 18 cant. 1. phil. 2. 12 , 13. jer. 29. 11 , 12. ezek. 36. 37. 1 chro 17. 25 , 26 , 27. 1 cor. 15 , 10. cant. 2. col. 2 9. joh. 1. 12 , 16. compared . john 15. 5 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 6. 5. job 15. 6 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . caut. 3. caut. 4. mat. 20 15 john 21. 20 , 21. caut. 5. psal . 138. ● 8. mat. 12. 20 notes for div a49244-e31310 vers . 18. non solùm ●em notam ' sed quasi peculiari experientiâ sibi persuasam , significa● . pined . experio●● jun. job 17. 13. ●oct 1. psa . 88. 3 , 4 5. ler. 9. 21. job 7. 4 , 5. vse 1. vse 2. dect . 2. job 5. 26. 27. doct. 3. doct. 4. ec●l . 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabit ad cor suum ar. mont. inditur●● est istud anim● su● . tremel . psal . 90 11. 12. 〈◊〉 ant● 〈◊〉 viti● . sen. doct. 5. isa . 57. 2. dan. 12. 2. doct. 6. job 17. 13. query 1. query 2 job 3. 14. ezek. 26. 20. rom. 5. 12. job 3. 18. job 3. 1● , 1● . 1 cor. 15. 57. isa . 26. 20. isa 57. 1. elige ab his saxis ex quo invictissime caesaer ipse tibi tumulum me fabricare velis . object . 1. 2. object . sol. 3. obj. sol. rom. 5. 13. de jure mortis in omnes homines loquitur apostol●● , licet deus aliquos à morte pesset eximere . rivet . vindiciae fidei, or a treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. deliuered in certaine lectures at magdalen hall in oxford, by william pemble, master of arts of the same house: and now published since his death for the publique benefit. pemble, william, 1592?-1623. 1625 approx. 517 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a09274 stc 19589 estc s114368 99849594 99849594 14751 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. a09274) transcribed from: (early english books online ; image set 14751) images scanned from microfilm: (early english books, 1475-1640 ; 931:6) vindiciae fidei, or a treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. deliuered in certaine lectures at magdalen hall in oxford, by william pemble, master of arts of the same house: and now published since his death for the publique benefit. pemble, william, 1592?-1623. capel, richard, 1586-1656. [8], 16, 19-154, 171-239, [3] p. printed by iohn lichfield and william turner, for edward forrest, oxford : 1625. editor's note "to the christian reader" signed: rich. capel. running title reads: a treatise of iustification. reproduction of the original in the henry e. huntington library and art gallery. 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 grace (theology) -early works to 1800. faith -early works to 1800. justification -early works to 1800. 2003-09 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-04 elspeth healey sampled and proofread 2006-04 elspeth healey text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion vindiciae fidei , or a treatise of ivstification by faith , wherein that point is fully cleared , and vindicated from the cauils of it's aduersaries . deliuered in certaine lectures at magdalen hall in oxford , by william pemble , master of arts of the same house : and now published since his death for the publique benefit . philip . 3. 9. — and he found in him not hauing mine owne righteousnes , which is of the law , but that which is through the faith of christ , the righteousnesse which is of god by faith . oxford printed by iohn lichfield and william tvrner , for edward forrest . 1625. to the right worshipfvll master doctor wilkinson principall of magdalen hall : the masters , batchelours , and other students of that flourishing societie . sirs cvstome hath made dedication of bookes almost as common , as printing of them : and wisdome directs there to dedicate , where we owe either respect , or thankes : this worke therefore is yours by right , the author thereof ( who is now with god ) vndertaking it at your request , and performing it amongst you for your good , so that now to bestow it vpon you is not a gift , but retribution : and i hope , it will both stirre you vp to be carefull to continue fit men to stand vp in his place , and remaine to his successours as a patterne of imitation , if it be too high for aemulation . to commend this authour to you , were to bring owles to athens , and for me to commend the worke , would not adde much worth to it : i know nothing can disparage it , vnlesse it be a naked margent : but you and all that will be pleased to take notice of his yeares , and great abilities in all humane learning , wil confesse he could not haue time to reade many fathers , and so that defect may be easily pardoned . for he had fully finished sixe lusters of yeares , yet had hee throughly traced the circle of the arts , and attained to an eminency , not only in those ordinary sciences , wherein all schollers haue some smattering , but euen in those sublimer speculations of which all are not capable , few search after : for hee was export in the mathematickes both mixt , and pure : his skill in histories was also praise-worthy : sometime he spent ( and not without successe ) in trauailing to learne 〈…〉 and much trauaile in the study of our home-taught tongues , that he had worth to lai●e beene professour 〈…〉 , or h●brew : all which indowments , as they 〈◊〉 afterwards haue enabled him to read with much profit , so could they not chuse but preuent younger yeares from reading at all the ancient fathers , so it was not want , but abundance of learning , that tooke vp his time , and preuented his margent , and therefore i hope shall not disparage this worke . the first weapon young fencers learne to vse is single sword , when they are masters of that , they inlarge their skill ; our author was but yong , let it not preiudice him , that he first vses onely the sword of the spirit , the word of god ; especially sith that is so dextrously weelded , that by it alone he hath deadly wounded the romish leuiathan : therefore ( as in my knowledge ▪ these lectures were heard with much applause , so doe i perswade my selfe , they wil be read with great approbation , and occasion the publishing of other lectures , and priuate labours , wherein hee tooke no lesse paines , nor deserued lesse praise , then in his publike indeauours . so hoping that you will accept this small paines of mine , i take my leaue , and rest from tewkeisbury this 9th of iuly . 1625. yours : willing to doe you greater , though not more acceptable seruice , iohn geree . to the christian reader . gentle reader , this treatise was neither finished nor polished by the author : he left it with mee when hee died , to bee dealt with as cause should require ; vpon perusall , i found it fit for the time , so full of lif● so sound & cleere in proofe , that in my conceit it will doe much good : and here thou hast it , as he left it . the argument is of all , indifference betwixt vs and papists the chiefest , no controuersie more disputed , and lesse agreed vpon then this . christ and his bloud is the maine cause of our spirituall peace ; papists and others diuide with him , and take something to themselues : the spirituall pride that is in the heart of man , would faine haue a finger in the work of saluation , of other controuersies betwixt vs & the other party : some befor the popes kitchin , some for the popes crowne , but this of our iustification , toucheth the life of grace to the quicke , breeds more in our flesh then any , and th●se sicknesses are most dangerous , that come from within . it is a fundamentall case , wherein to faile , takes away the essence of a christian : wherefore sith there is now such need to haue the world confirmed in this truth of god , i thought good to send this booke abroad , wherein this is put out of question to any man of a single eie ; that we are not iustified by any thing wee any thing we can doe or suffer . many write bookes , and confute them themselues when they haue done ; but this our author what hee wrote , he beleeued ; for being to die , he confirmed this truth , in a discoursefull of life and power , and professed to take his last vpon it , that it was the very truth of god. wee reade that some learned papists , when they are to giue vp the ghost , disclaime their owne merits , and would faine finde all in christ alone : but this our author did it before sundry , with that life , and feeling , 〈◊〉 cleare apprehension of the loue of god in his sonne , that such is heard him , and loued him well and long , could not well tel , whether they should weepe , or reioice ; weepe , to see a friend die , reioyce to see him die so . good reader , learne this holy instruction out of this booke : that we are not to be found in our owne righteousnes at all , and beleeue it ; thou shalt haue as he had , peace passing all vnderstanding , in life , and in death , for being iustified by saith ( not by workes ) we haue peace with god saith saint paul. if any ingenuous learned papist would vndertake to answer this booke , me thinkes i might prophecy that as vergeziꝰ ( bishop of capo d' istria , and nuncio to clement the seuenth , and paul the third ) reading luther , to answere luther , was conuerted , and had his soule saued . and as pighius , tho of a peeuish spirit enough , yet reading caluin , to confute caluin , was in the very doctrine of iustification confuted himselfe , and wrote with vs. so i say , would a modest papist read this booke to reply vnto it , he could not but see the truth , and yeeld vnto it . for tho many have done excellently in this argument , yet to speake my opinion freely , at least for perspicuitie , this surpasseth them all . farewell . thine in christ , rich. capel . a treatise of ivstification . chap. i. the explication of these tearmes . first , iustice , or righteousnesse . secondly , iustification . hauing by gods assistance dispatched two of those generall points at first proposed ( touching the antecedents and nature of true faith ) we are now by the same help to goe forward to the third generall head ; namely , concerning the consequents of faith , which were two , our iustification in regard of god , & our obedience in regard of our selues . the former will shew vs how to iudge of the dignity and excellent worth of faith ; being so farre honoured in gods gracious acceptance , as to be made the blessed instrument of our spirituall peace and comfort flowing from our iustification . the later will direct vs how to make triall of the truth of our faith in the discouery of that vnseparable vnion which there is betweene beleeuing , and obeying . let vs begin with the former , our iustification , the doctrine whereof i shall endeauour to deliuer vnto you , as briefely and plainely : as so large and difficult a subiect will giue leaue . wherein because the opening of the word will giue vs some light for the vnderstanding of the matter : wee are in the first place to see what is meant by these words , iustification , and iustice , or righteousnesse . iustice , therefore , or righteousnesse ( that i meane which is created , for of vncreated righteousnesse , wee haue not to speake ) is nothing but a perfect conformity and agreement with the law of god. for gods will being originally , essentially , and infinitely righteous ; must needs be the patterne & ●ule of all derivatiue & finite righteousnesse . now this righteousnesse ( though but one , in its substance , neuer thelesse ) admits a double consideration , being called either , 1 legall and of workes , which stands in that conformity vnto gods law , which is inherent within our selues , when in our owne persons and workes we possesse and practise that righteousnesse which is required of the law. this legall iustice is also double , 1 of obedience , when all such things are done , as the law commandeth ; or left vndone which it forbids . hee that doth so is a iust man. 2 of punishment or satisfaction , when the breach of the law is satisfied by enduring the vtmost of such penalties , as the rigour of the law required . for not onely hee who doth what the law commandeth : but euen he also that suffereth all such punishments , as the law-giuer in iustice can inflict for the breach of the law , is to be accounted a lust man , and reckoned after such satisfaction made , as no transgressor of the law. the reason of this is plaine from the name of penall lawes . for first , where the penalty is suffered , there the will of the law-giuer is satisfied ; for as much as his will was , either that the law should be obserued , or the punishment vndergone . if therefore he , to whom the law is giuen , doe either : he satisfies the will of the law-giuer . had his will beene absolute , so that nothing else could haue contented him , but onely obedience : then it had beene a vaine thing to haue prescribed a determinate penalty . but when as a penalty is limited in case of disobedience , 't is manifest that though the intent of the law-giuer was in the first place for obedience ; yet , in the next place it should suffice , if there were satisfaction by bearing of the penalty . secondly , the good and benefit of the law-giuer is hereby also satisfied . for it is to be supposed in all penall lawes , that the penalty limited is euery way proportionable and equivalent , vnto that good which might accrew by the obseruation of the law. else were the wisedome of the law-maker iustly to be taxed , as giuing an apparant encouragement to offenders ; when they should see the penalty , not to be so much hurtfull to them ; as their disobedience were gainfull . he therefore that suffers the penalty is afterward to be reckoned as if he had kept the law : because by his suffering , he hath aduanced , the law-giuers honour , or benefit , as much as he could by his obeying . 2 euangelicall , and of faith , which is such a conformity to gods law as is not inherent in our owne persons ; but being in another is imputed vnto vs and reckoned ours . the righteousnesse of the law , and of the gospell , are not two seuerall kindes of righteousnesse ; but the same in regard of the matter and substance thereof : onely they differ in the subiect and manner of application . the righteousnesse of workes is that holinesse and obedience which is inherent in our owne persons and performed by our selues : the righteousnesse of faith is the same holinesse and obedience inherent in the person of christ and performed by him ; but imbraced by our faith , and accepted by god , as done in our stead , and for our benefit . these are the diuers acceptions of this word iustice or righteousnesse ; so farre as it concernes the point in hand . in the next we are to enquire of this word iustification ; which being nothing but the making of a person iust or righteous , may be taken in a double sense . for a person is made iust either by infusion , or apology . wee will take it in these tearmes for want of better . iustification by infusion , is then , when the habituall quality of righteousnesse and holinesse is wrought in any person by any meanes whatsoeuer ; whether it bee created & infused into him by the worke of another ; or obtained by his owne art and industry . thus adam was made iust . eccle . 7. 29. god hauing giuen vnto him in his creation the inherent qualities of iustice and holinesse . thus also the regenerate are made iust , in as much as by the holy ghost , they are sanctified through the reall infusion of grace into their soules ; in the which they increase also more and more , by the vse and exercise of all good meanes . 2 iustification , by apology is , when a person accused as an offender is iudicially or otherwise , acquitted and declared to be innocent of the fault : and so free from the punishment . when the innocency of a party accused is thus pleaded and declared ; he is thereby said to bee iustified , or made iust ▪ according as , on the contrary by accusation and condemnation , a party is said to be made vniust . as 't is plaine by that of isaiah , 5. 23. [ they iustifie the wicked for a reward : and take away the righteousnesse of the righteous from him ] that is , they condemne the righteous , which is a making of them , vnrighteous in the sight & estimation of men . so in 1 ioh. 5. 10. [ he that beleeueth not god , hath made him a lyer ] because vnbeleeuers do in their hearts call gods truth into question : and accuse him to be false of his word . so againe , psal. 109. 7. [ when he is iudged , let him be condemned . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let him goe out a wicked person . for so his condemnation makes him ( that is ) declares him to be . but here further it must be obserued , that this iustification of a person , by pleading to , and absolution in iudgement , is of two sorts ; according as the persons to be iustified , are likewise of two seuerall conditions . 1 some are truely and inherently iust , being no transgressors of the law ; either at all ; or not in that whereof they are accused . in this case if any crime , or suspition of crime , be layed to their charge ; they are iustified ; either by a plai●e denyall of the fact , alledging that the fault whereof they are accused , was neuer by them committed ; or by denying the euill of the fact , alledging that in so doing they haue done well , because they haue done what the law commanded ; and that 's their warrant . thus samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing , that the people might imagine by him . in 1 sam. 12. 3. &c. thus dauid cleares himselfe before god , from that crime of conspiracy against saul his master , and seeking of the kingdome ( which cush and other courtiers accused him of ) professing his innocency ; and desiring god to iudge him according to his righteousnesse and integrity in that behalfe : as it is psal. 7. 3. 4. 8. there need not other instances in so plaine a matter . those that are iustified by this meanes are iustified by that righteousnesse which is of the law and of workes . by which plea though man may be iustified before man : yet in the sight of god no flesh liuing shall be iustified . as hereafter we shall see . 2. some are not truely righteous in themselues : but are in their owne persons transgressors of the law. these ( when they are accused ) haue no other meanes whereby they may be iustified , but by confessing the crime , and pleading satisfaction : that for their transgression against the law , and offence thereby against the law-giuer , they haue fully satisfied by doing or suffering some such thing , as by way of iust penalty hath beene required of them . now hee that can plead such a full and perfect satisfaction , ought therefore to be accounted innocent , and free from all desert of further punishment ( for t is supposed he hath endured the vtmost of euill the law could inflict : ) and so he is to be esteemed of , as if he had not at all violated the law. for plenary satisfaction for a fault , and the non-commission of such a fault , are of equall iustice : and deserue alike iustification . in which point , it must be no●ed , that if the party offended doe pardon without any satisfaction taken , there the offender is not iustified at all . and againe if the offence be such , as there can be no satisfaction made : then it is vtterly impossible that the offender should euer be iustified . now this satisfaction which an offender may plead for his iustification , is threefold . 1 that which is made by himselfe in his owne person . he that can plead this kinde of satisfaction , is iustified legally by his owne righteousnesse and merits . 2 that which is made by another for him ; when another by consent and approbation of the party offended , interposeth himselfe as surety for the party delinquent , in his stead and name to make that satisfaction , which is required of the party himselfe . whether this be done by doing or suffering the same things which the delinquent should haue done or suffered , or some other things but of equivalent worth and dignity . he that pleades this kinde of satisfaction , is iustified euangelically by grace , through the righteousnesse of another imputed to him , and accepted for as his . 3 that which is made partly by himselfe and partly by another . which kinde of satisfaction may haue place betweene man and man : but betweene god and man it hath none at all . neither by this , nor by that first kinde of satisfaction which is done in our owne persons , can any man be iustified in the sight of god , but onely by the second sort , that satisfaction which is made by another for vs. as wee shall see afterwards . chap ii. in what sense the word iustification ought to be taken in the present controversie , and of the difference betweene vs and our adversaries therein . hauing thus distinguished of these words , it followeth that in the first place , we enquire in which of the fore-named senses wee are to take this word iustification . the difference betweene vs and our adversaries of the romish church , is in this point very great and irreconcileable . they affirme that iustification is to bee taken in the first acception , for making of a man iust by infusion of reall holinesse into him . so that with them to iustifie beares the same sense as to purifie or sanctifie . that is of a person vncleane , vnholy , vniust , to make him formally or inherently pure , holy and iust , by working in him the inherent qualities of purity , sanctity and righteousnesse . we on the cōtrary teach according to the scriptures ; that iustification , is to be taken in the second acception , for the pleading of a persons innocency called into question : wherby he is iudicially absolved and freed from fault and punishment . so that with vs to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused , and to declare him free from desert of punishment . whether of vs twain be in the right is very materiall to be determined of , considering that all ensuing disputation touching the iustification of a sinner is to bee framed vpon one of these grounds , rightly taken ; and an error here is like a threed misplaced at first , that runnes awry afterward through the whole piece . our adversaries plead for their assertion : the etym●logy of the word iustificare is iustum facere , in that sense ( say they ) as p●rificare , mortificare , vi●ificare , and many the like signifie to make pure , to make dead or aliue , by the reall induction of such and such qualities . againe they alleadge scriptures ; as namely dan : 12. 3. [ they that turne many to righteousnes [ heb. that iustifie many ) shall shine as the starres for euer ] apoc. 22. 11. [ hee that is righteous ( iustificetur ) let him be righteous still . ] tit. 3. 7. [ he hath saued vs by the washing of regeneration , & renewing of the holy ghost , — that being iustified by his grace wee should bee made heires according to the hope of eternall life . ] againe , 1 cor. 6. 11. [ and such were some of you : but yee are washed , but yee are sanctified , but yee are iustified , in the name of the lord iesus , and by the spirit of our god. ] out of these with some other places ( but such as haue scarce any shew of good proofe ) they would faine conclude , that by iustification nothing else is meant , but the infusion of the habite of iustice vnto him , that was before sinfull and vniust . hereto wee answere . 1. first for the etymology that the signification of words is to bee ruled , not by etymologies : but by the common vse : — quem penes arbitrium est et vis & norma loquendi — as the poet truly defines . now it s a thing notorious that in the custome of all languages , this word iustificare imports nothing but the declaration of the innocency of a person ▪ and lawfulnesse of any fact : against such accusations as impleade either , of vniustice and wrong . i will iustifie such a man or such a matter ( say wee in english ) and what english man vnderstands thereby any thing but this , i will make it appeare such a man is honest , such a fact lawfull , howeuer questioned to the contrary . in other languages my skill serues mee not , nor is it needfull to trouble you with instances . those that haue written of this subiect of every nation witnesse every one for their owne language . and further this word iustificare being of a latter●stampe , vnknowne to such latine authors , as are of ancient and purer language , fitted by ecclesiasticall writers to expresse the meaning of those two words of the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is apparent the copy must follow the originall , and the latine word beare the same sense as the hebrew and greeke words doe . and that this is that legall sense which wee haue spoken of is a point so manifest throughout the whole bible : that nothing but impudency can deny it . as wee shall presently perceiue . for in the next place . 2 as to the scriptures which they alleadge for proofe of their interpretation of the word : we answere : that of a multitude of places of scripture , wherin the word iustifie is vsed , our adversaries may truly pick out one two or three that seem to fauor their assertion of infusion of habituall iustice : yet haue they gained little thereby , for where tenne or more may be alleadged against one in which the contrary signification is vsed , reason tels vs , that an article and doctrine of religion ought to bee framed out of the signification of words and phrases , which is vsuall , ordinary , and regular ; and not out of that which sometimes comes in by way of particular exception . might he not be iudged destitute of sense or modesty , that would quarrell at the signification of the word ecclesia , that in the new testament it is not taken for the company & assembly of the faithful , because in a place or two ( as act. 19. ) it is taken for any ordinary ciuill meeting of people together ? wherefore we may grant them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that of dan. 12. and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in apoc. 22. ) is to be made iust , formaliter , by infusion of inherent holinesse in a sinner . for so ministers may be said to iustifie many ( as it is in daniel ) viz. by ministery turne many to righteousnesse , directing them to the meanes of holinesse , and as gods instruments , working in them the graces of conversion and regeneration . and so he that is iust ( in the apoc. ) may be iustified still : ( that is ) encrease in the inward habite and outward exercise of holinesse , more and more . thus we may yeeld them in these two places without seeking too , other interpretations further off . and yet will this be no prejudice to our doctrine grounded vpon the other signification so generally vsed . wee answere , that of all those other places alleadged by bell , and becanus , there is not any one that doe necessarily enforce such a meaning of the word ; as hee and his fellowes stand for . these aboue the rest haue most apparance , namely , 1 cor : 6. & tit. 3. rom 8. 30. where iustification is , say they , confounded as one and the same with sanctification ; & regeneration . wherevnto i answeare that they doe ill to confound those things that the apostle hath distinguished very plainly . hee tels the corinthians ; that the vnrighteous shall not inherit the kingdome of god , and that themselues had bin such , euen of the most notorious rancke : but now they were washed , sanctified and iustified . by three words the apostle expresseth the change of their former condition . one metaphoricall ( yea are washed ) the meaning whereof hee declareth in two proper words following . [ yee are sanctified ] that 's one degree of washing or clensing from the corruption of nature ( in part ) by the [ spirit of our god ] of whome is the gift of inherent grace . and [ ye are iustified ] that 's another sort of washing , from the guilt of sinne ( in the whole ) [ in the name of the lord iesus ] that is , by the righteousnesse a●d merits of iesus christ. nothing can be more perspicuous and elegant . that place to tit. chap. 3 is also as plaine . god ( sayeth the apostle ) speaking of the heires and sonns of god in christ ) ( hath saued vs [ not by any workes of ours ; but by his owne mercy . ver . 5. this salvation is set forth to vs in the meanes and in the end. the meanes are two regeneration and iustification . [ he hath saued vs by the washing of regeneration , & renewing of the holy ghost ] this is the first meanes ( viz. ) regeneration expressed 1. by its properties or parts . 1. washing or doing away of the filthy qualities of our corrupted natures . 2. renewing , the investing of it with new qualities of graces and holynesse . 2 by the cause efficient the holy ghost , [ whome hee hath shed on us abundant●y ] or richly , following the metaphore , comparing the holy ghost in this operation to water powred out . 2 the meritorious cause of it [ through iesus christ our saviour ] who hath procured the sending downe of the [ holy ghost ] into the hearts of the elect . ver . 6. this is one stepp to heauen , our regeneration , but it is imperfect and cannot abide the severity of gods iudgements : now we must be absolutely free from all fault and guiltinesse before we can haue hope of obtaining eternall life : therfo●e followes the other meanes of salvation ( viz. ) our iustification , by the free grace of god which vtterly frees vs from all blame whatsoever , both of obedience to the law and satisfaction for sins against the law ; that thus being regenerate and iustified we might obtaine the end of our salvation , eternall life . the third place is that [ rom. 8. 30 , whom god hath praedestinated , these he hath called , whome called , iustified ; whome iustified , glorified ] in this place becanus triumphs . for ( sayth he ) the apostle here describing the order of mans salvation , first in gods decree ; then in the execution of it by three degrees of vocation iustification and glorification : it followes necessarily from thence ; that either sanctification is left out : or that it is confounded with one of those three degrees named . t is a desperate shift to say that sanctification is signified by vocation or glorification : therefore it must be the same with iustification ; and this cannot be avoyded by any elusion . we leaue shifts to the iesuites , returning him to this place , this plaine direct answere . that sanctification is here comprised in the word vocation . for whereas the linkes of this golden chaine are inseparable , and all those that are called must needes be iustified and glorified : by vocation , must here be meant that calling which is inward and effectuall , not that alone which is outward by the externall ministery of the word . for all that are thus called , bee not iustified , as is apparent ; and againe , some , as infants , are iustified that are not capable of such a calling . but now ; wherein stands the inward vocation of a sinner ? is it not in the infusion of inherent sanctifying grace , enlightning his eyes , opening his eare , changing his heart , turning him from darkenesse to light , from the power of satan , to the obedience of god ; in a word , in the renovation of his fac●lties ? which what is it else but sanctification ? or regeneration ? or conuersion ? only stiled by that tearme of vocation in regard of the meanes whereby it is ordinarily effected ( that is ) the preaching of the word . he must needs coyne vs some new mystery in divinity : who will perswade vs that some other worke of grace is meant by vocation ; and not that of sanctification . therefore wee haue neither one linke snapt out , nor two shuffled together in this chaine of our saluation : but foure , as distinct , as vndivideable . election , sanctification , ( whereto we are called by the gospell preached , 2 thess. 2. 14. ) iustification by faith , ( which is a fruit of sanctification ) and glorification . the fourth place is that in the epistle to the hebrewes , chap. 13. 14. [ for if the blood of bulls and goats , and the ashes of an heifer , sprinkling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the blood of christ , who through the eternall spirit offered himselfe without fault to god , purge our consciences from dead workes , to serue the liuing god. ] hence they argue ; that as leuiticall sacrifices and washings did sanctifie the flesh from outward legall impurity : so the sacrifice of christ doth purge the conscience from inward spirituall vncleanenesse of dead workes or sinnes . this purging of the conscience is nothing , but iustification of a sinner . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be all of one meaning . to which i answere , that the apostle in that chapter , and the next disputing of the vertue and efficacy of christs death , far exceeding the force of all leuiticall sacrifices ( the shadowes of it ) ascribes vnto it what could not be effected by those , ( viz. ) eternall redemption [ verse 12. ] purging of the conscience from dead workes [ verse 12. ] the putting away of sinne , [ verse 26. ] the sanctification of the elect , [ chap. 10. 7. 10. ] made heires according to the hope of eternall life . in neither then of those places is our sanctification confounded with our iustification : but both distinctly declared , as two seuerall partes of graces and meanes of the accomplishment of our eternall happinesse . 't is scarce worth the labour to examine those other scriptures produced by our aduersaries , whereof some part doe directly crosse , and the rest doe but onely in apparance confirme their assertion . in generall therefore for them , thus much wee confidently affirme , that let the concordance be studied , and all those places examined wherein either [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is vsed in the old or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the new testament : there will not one be found , no not one , in which those wordes carry any other meaning , then that which we stand for ( viz. ) the clearing of a parties innocence questioned as faulty , and blame-worthy . take a taste of some places . 1 iustification is sometimes applyed to 1. god , when man iustifies god. as psal. 51. 4. rom. 3. 4. [ that thou mightest be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in thy saying , and mightest ouercome when thou art iudged . ] matth. 11. 19. [ and wisedome is iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of her children , ] luke 7. 35. luke 7. 29. [ and the publicans iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] god , being baptized with the baptisme of iohn . ] can there be any other meaning of iustification here● : but this onely ? that god is then iustified , when his workes , his wisedome , his sacred ordinances , being accused by prophane men , as vntrue , vnequall , vn●ust , and foolish , are by the godly acknowledged , or any other meanes evidently cleared vnto all men , to be full of all truth , equity , wisedome , and holinesse ? 2 man and that 1 before man in things betweene man and man. when man iustifies man , deut. 25. 1. [ if there be a controversie betweene men , and they come vnto iudgement , that the iudge may iudge them , then they shall iustifie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the righteous and condemne the wicked , ] isaiah 5. 23. [ woe to them wh●ch iustifie the wicked for a reward , and take away the righteousnesse of the righteous from him ] prouerb . 17. 15. [ he that iustifieth th● wicked , and condemneth the iust , euen they both are an abomination to the lord. ] 2 sam. 15. 4. [ oh that i were made iudge in the land , that euery man that hath any suit or cause , might come to me , and i would doe him iusti●e . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in these & many the like places , to iustifie is in iud● ciall proceeding to absolue a party from fault & blame : whether it be rightfully or wrongfully done . ezek. 16. 52. [ be thou confounded and beare thy shame , in that thou hast iustified thy sisters ] speakes god vnto ierusalem ; in comparison of whose abhomination the sinnes of sodome and samaria , were scarce to be accounted any faults . they were saints to her . of the pharises christ speakes , luke 16. 15. [ yee are they that iustifie your selues before men : but god knoweth your hearts . ] that is , you stand vpon the defence and ostentation of outward holinesse , and deeming it sufficient to make it appeare before men you are holy : without regard of acquitting the sincerity of your hearts before god. 2 before god , where god iustifies man exod. 23. 7. [ the innocent and the righteous slay thou not , for i will not iustifie the wicked . ] by esteeming him as innocent , and letting him goe from punishment . isaiah 50. 8. ( hee is neere that iustifieth me , who will contend with me ? ) saith the prophet in the person of christ , signifying god would make it appeare that he was blamelesse , for the rejection of his people the iewes who perished for their owne and not his fault . rom. 5. 18. ( as by the offence of one iudgement came on all men to condemnation : so by the righteousnesse of one , the free gift came vpon all men to the iustification of life , ) rom ▪ 8. 33. 34. [ who shall lay thing to the charge of gods elect ? it is god that iustifies ; who shall condemne ? 1 cor. 4. 4. [ i know nothing by my selfe : yet in this am i not iustified . hee that iudgeth me is god. q. d. i haue kept a good conscience in my ministery , but god is my iudge , though my conscience pronounce me innocent , yet god is my sole iudge that iudgeth me and my conscience . acts 13. 38. 39. [ through this man is preached vnto you the forgiuenesse of sinnes ; and from all things from which yee could not be iustified by the law of moses ; by him euery one that beleeueth is iustifyed . by which places ( not to name more ) it appeares pl●inly : that iustification is opposed to accusation and condemnation : and therefore can signifie nothing else but the defence & absolution of a persō accused for an offender . which thing is so cleare and euident that it cannot be gaynsayed , except by those alone who are wilfully blind , and obstinately resolued to cōtradict any truth , that makes against their inveterate errors . for our selues , we may not , nor dare not shut our eyes against so cleare light : nor ought we to be so bold whē god hath acquainted vs with his meaning ; as to follow another of our owne making . and there fore according to the scriptures we acknowledge and maintaine , that as in other places where mention is made of the iustification of a sinner before god : so in the 2 and 4 chapters of the ep. to the rom. and third chapter of the gal. ( where the doctrine there of is directly handled ) by iustification nothing else is meant ; but the gracious act of almighty god whereby hee absolues a beleiuing sinner accused at the tribunall of his iustice , pronouncing him iust and acquitting him of all punishment for christs sake . chap iii ▪ the confutation of our aduersaries cauils against our acception of the word iustification . ovr adversaries haue little to reply against these so plaine places . somthing they answere , namely . 1 that it cannot be denied but that iustification , doth many times beare that sense we stand for . but with all they would haue vs obseru this rule that [ quotiescunque in scripturis deus dicitur iustificare impium : semper intelligendum est ex impio facere iustum . god cannot declare a man to be iust : but of vniust he must make him iust . ] and they giue the reason . because the iudgment of god is according to trueth rom. 2. 2. we embrace this rule and the reason of it , acknowledging that where euer there is iustification , there must be iustice some way or other in the party iustified . but the question stands still in what manner god makes a sinner iust : whom hee in iudgemenr pronounceth so to be . they say by bestowing on him the grace of sanctification & perfect righteousnesse inherent in his own person . we affirme , that it is by imputing vnto him the perfect righteousnesse of christ , accepting christs obedience for his . in which diuersity let vs come as neere them as trueth will giue leaue . thus ●arre we goe along with them . 1 that there is inherent righteousnesse bestowed vpon a sinner , whereby of vnholy , impure , vniust ; he is made holy , cleane , and iust . we all confessed this worke of the holy ghost renewing man in the spirit of his mind , restoring in him the a image of god in a knowledge , righteousnesse , and holinesse . that the holy ghost dwelles in the elect , as in b temples dedicated to his service , which he adornes by communicating vnto them his heauenly graces . that hee makes them liuing c members of christs body : and fruitfull d braunches of that true vine . that this grace infused is a fountaine of e living water springing vp to eternall life . these things we beleeue and teach . wherfore whereas the popish doctors fall foule on our reformed writers , charging calvin & others for denying all inherent righteousnesse in beleeuers , & maintaining only an imputed righteousnesse without them : we tell them 't is a grosse calumny forged by perverse . minds , that list not to vnderstand mens playnest writings . nor calvin 1 nor any that euer maintained the trueth with him , euer denied the righteousnes o● sanctification . but this he denies & we also with the scriptures that the righteousnesse which iustifies vs in gods iudgment is not in our selues : but all in christ. that inherent righteousnesse or sanctification allway keepe company with iustification , in the same person . severed they are never in their common subiect ( viz ) a true beleeuer . as appeares rom. 8. 30. but that therefore they must be confounded for one and the same grace and worke of god ; may be affirmed with as good reason : as that in the sunne light and heate are all one : because alwaies ioyned to geather . that by this grace of inherent righteousnesse , a man is in some sort iustified before god. that is so farre as a man by the grace of god is become truly holy and good : so farre god esteemes him holy & good . god taketh notice of his owne graces in his children , he approues of them and giues testimony of them in case it be needfull ; as appeares by the righteousnesse of iob , dauid , zachary and other holy men ; who were good and did good in gods sight . yea in the life to come when ( all corruptions being vtterly done away ▪ ) the saints shall be invested with perfection of inherent holinesse : by the righteousnesse of their owne , and not by any other shall they then appeare iust in gods fight . thus farre we agree with them . but herein now wee differ , that although by the grace of sanctification infused , god doe make him righteous and holy in some measure that was before altogether vnholy and wicked : neuerthelesse we affirme that by and for this holynesse , the best of saints living never were nor shall be iustified in gods sight ; that is pronounced iust and innocent before the tribunall of his iustice. for we here take vp the forenamed rule layed downe by our adversaries , whomsoeuer god pronounceth to be perfectly iust ; he must needs be made perfectly iust . for gods iudgment is according to trueth . now that no man in this life , is made perfectly iust by any such inherent holinesse in him as is able to outstand the severe and exact triall of gods iudgment : is a trueth witnessed by the scripture and confessed alwaies by the most holy saints of god. our aduersaries indeed stiffly pleade the contrary : teaching that sinne and corruption in the iustified is vtterly abolished . the error and pride of which imagination we shall shortly haue occasion more at large to discouer vnto you . meane while let that much stand for good : that man being not made perfectly iust in himselfe cannot thereby be declared perfectly iust before god : and therefore some other righteousnesse , & not that of sanctification is to be sought for , whereby a sinner may be iustified in gods sight . to that argument of ours from the opposition of iustification to accusation and condemnation confirmed by so many places of scripture ; they answere . that this hinders nothing at all both may agree to god who of his mercy iustifies some ; ( that is ) makes them inherently iust ; of his iustice condemns other ( that is ) punisheth them . to which slight answeres wee make this short reply . that where words are opposite , ( as they acknowledg these to be ) there according to the lawes of opposition , they must carry opposite meaning . but vnto accusation , comdemnation , and punishment nothing is opposite but defence , absolution , and pardon . where therefore iustificare is coupled with these words ; it must needes beare this and no other meaning : of a bad man to make a good is not opposite to accusation , condemnation , or punishment of him : accused he may be , condemned and punished iustly , and after made good . i should but trouble you to alleadge more of their cavills . let thus much suffice for the clearing of this point : that iustification and sanctification are to be distinguished and not confounded . the righteousnesse of the one is in vs , in its nature , true and good : but for its degree and measure , imperfect ; and alwaies yoaked with the remaynder of naturall corruption ▪ and therefore if a sinner should plead this before the iudgment seate of god , ( offering himself to be iudged according to this righteousnesse and innocency ) oh how soone his mouth would be stopped ; and this confession wrung out from out his conscience ; all my righteousnesse is as filthy raggs ! and againe vilis sum ; i am vile , what shall i answere thee ! but that other righteousnesse of iustification is without vs in christs possession : but ours by gods gratious gift and acceptation , and this euery way perfect and vnreproued in the seuerest iudgment of god. and therefore when a sinner is drawne before the barre of gods iudgment , accused by the law , satan , his conscience ; conuicted by the euidence of the fact , and to be now sentenced and deliuered to punishment by the vnpartiall iustice of god : in this case he hath to alleadge for himself the al-sufficient righteousnesse of a mighty redeemer who onely had done and suffered for him that which hee could neuer doe nor suffer for himselfe . this plea alone and no other in the world , can stop vp the mouth of hell , confute the accusations of satan , chase away the terrors that haunt a guilty conscience , and appease the infinite indignation of an angry iudge . this alone will procure fauour and absolution in the presence of that iudge of the whole world . this alone brings downe from heauen into our consciences that blessed peace , which passeth all vnderstanding ; but of him that hath it . whereby we rest our selues secure from feare of condemnation ; being provided of a defence that will not faile vs , when after death wee shall come into iudgment . sect . 2. chap. i. the orthodoxe opinion concerning the manner of iustification by faith , and the confutation of popish errours in this point . hauing thus cleared the meaning of this word [ iustification ] and shewed that the scriptures , when they speake of the iustification of a sinner before god , doe thereby vnderstand the absolution of him in iudgement from sinne and punishment . wee are now vpon this ground to proceede vnto the further explication of this point , to enquire by what meanes and in what manner , this iustification of a sinner is accomplished . that we may goe on more distinctly : i will reduce all our ensuing discourse of this point into three heads . first , touching the condition required in them that shall be iustified . secondly , the matter of our iustification . ( viz. ) what righteousnesse is it wherefore a sinner is iustified . thirdly ; touching the forme of iustification , in what the quality of this iudiciall act of god , iustifying a sinner , consisteth . concerning the first at this time . the condition required in such as shall be partakers of this grace of iustification is true faith , wherunto god hath ordinarily annexed this great priuiledge ; that by faith and faith onely , a sinner shall bee iustified : this the scriptures witnesse in tearmes as direct and expresse , as any can be . [ rom 3. 28. we conclude a man is iustified by faith without the workes of the law. ] and rom. 4. 9. [ for we say that faith was imputed vnto abraham for righteousnesse . ] and rom. 5. 1. [ then being iustified by faith we haue peace towards god through iesus christ our lord. ] with other the like places . whence it is agreed vpon on all sides , that a sinner is iustified by faith : but touching the manner , how he is said to be iustified by faith , there is much controuersie and brawle , betweene the orthodoxe of the reformed churches , and their aduersaries of rome and holland ; the arminians , and the papists . the sentence of the reformed churches touching this point , consisteth of two branches . first , that a sinner is iustified by faith , not properly as it is a quality or action ; which by it's owne dignity and merit , deserues at gods hands remission of sinnes ; or is by gods fauourable acceptance taken for the whole and perfect righteousnesse of the law , which is otherwise required of a sinner : but onely in relation vnto the obiect of it , the righteousnesse of christ ; which it imbraceth and resteth vpon . secondly , that a sinner is iustified by faith in opposition vnto the righteousnesse of workes in the fulfilling of the law. whereby now no man can be iustified . in this relatiue and inclusiue sense doe the reformed churches take this proposition [ a man is iustified by faith . ] they explaine themselues thus : there are two couenants that god hath made with man ; by one of which and by no other meanes in the world , saluation is to be obtained . the one is the couenant of workes , the tenor whereof is [ doe this and thou shalt liue . ] this couenant is now vtterly void , in regard of vs ; who through the weaknes of our sinfull flesh cannot possibly fulfill the condition of obedience required therby : and therfore we cannot expect iustification & life by this means . the other is the couenant of grace the tenor whereof is , beleeue in the lord iesus and thou shalt be saued . the condition of this couenant is faith : the performance whereof differs from the performance of the condition of that other couenant . doe this and liue is a compact of pure iustice wherein wages is giuen by debt , so that he which doth the worke obeying the law , may in strict iustice for the worke sake claime the wages , eternall life , vpon iust desert . beleeue this and liue is a compact of freest and purest mercy : wherein the reward of eternall life is giuen vs in fauour for that which beares not the least proportion of worth with it : so that he which personnes the condition cannot yet demand the wages , as due vnto him in seuerity of iustice ; but onely by the grace of a freer promise , the fulfilling of which hee may humbly sue for . by which grand difference betweene these two couenants clearely expressed in scriptures , it appeares manifestly that these two propositions . [ a man is iustified by workes , ] [ a man is iustified by faith , ] carry meanings vtterly opposite one to the other . the one is proper and formall : the other metonymicall and relatiue . in this proposition ( a man is iustified by workes ) we vnderstand all in proper and precise termes : that a righteous man who hath kept the law exactly in all points , is by and for the dignity and worth of that his obedience iustified in gods sight from all blame and punishment whatsoeuer ; because perfect obedience to the morall law in it selfe , for it owne sake deserues the approbation of gods seuere iustice and the reward of heauen . but in that other proposition ( a man is iustified by faith. ) we must vnderstand all things relatiuely thus . a sinner is iustified in the sight of god from all sinne and punishment by faith ( that is ) by the obedience of iesus christ beleeued on ; and embraced by a true faith . which act of iustification of a sinner , although it be properly the onely worke of god , for the onely merit of christ : yet is it rightly ascribed vnto faith , and it alone , for as much as faith is that mayne condition of that new couenant , which as we must perform if we will be iustified : so by the performance thereof we are said to obtaine iustification and life . for when god by grace hath enabled vs to performe the condition of beleeuing ; then doe we beginne to enioy the benefit of the couenant ; then is the sentence of absolution pronounced in our consciences ; which shall be after confirmed in our death ; and published in the last iudgement . secondly , our faith and no other grace directly respects the promises of the gospell ; accepting what god offers , sealing vnto the truth thereof by assenting thereto , and imbracing the benefit and fruit of it vnto it selfe , by relying wholly vpon it . this interpretation of that proposition the reformed churches do admit , & none other : reiecting as erronious and contrary to the scriptures such glosses as ascribe any thing to the dignity of faith ; or make any combination betweene faith and workes , in the point of our iustification . amongst which there are three erronious assertions touching mans iustification by faith ; which we are briefly to examine and refute . 1 that faith iustifieth vs [ per modum causae efficientis & meritoriae ] as a proper efficient and meritorious cause . which by it's owne worth and dignity deserues to obtaine iustification , remission of sinnes , and the grace of well-doing . this is the doctrine of the church of rome , which bellarmine labours to proue ▪ in his 17. chap. lib. pr. de iustificatione , where disputing against iustification by faith alone , hee tels vs. if we could be perswaded that faith doth iustifie [ impetrando , promerendo , & suo modo inchoando iustificationem , ] then we would neuer deny that loue , feare , hope , and other vertues did iustifie vs as well as faith . whereupon he sets himselfe to prooue that there is in faith it selfe some efficacy and merit to obtaine and deserue iustification . his arguments are chiely two . from those places of scripture , wherein a man is said to be iustified , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or absolutely without article or preposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per fidem , ex fide ( or ) fide . wherein these prepositions , signifie , saith he , the true cause of our iustification . which he proues 1 by the contrary , when a man is said to be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] this notes the true efficient deseruing cause of his iustification . secondly , by the like in other places where we are said to be redeemed , saued , sanctified , per christum , per sanguinem , per mortem , per vulnera ; and in the whole 11. to the heb. the saints are said to doe such and such things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by faith . all signifying the proper cause . from those places of scripture which ( sayth he ) plainly shew : faith doth impetrare remissionem , & suo quidem modo mereri . such are those [ thy faith● hath saued thee ] or made thee whole . a speech that christ vsed often ; as to the a woman that washed his feet ; to her b that had an issue of blood ; to the c blind man recovered of his sight . and that to the cananitish woman [ o woman d great is thy faith ] now see what the merit of this faith was , ( for this e saying go thy way the diuel is gone out of thy daughter ) thus abraham , being f strenghened in faith glorified god. ) who therefore iustified him for the merit of his faith. and againe in the eleuenth to the heb. by many examples we are taught that ( by g faith ( that is ) by the merit and price of faith enoch and other men pleased god. for answeare here vnto . 1 vnto the argument from the proposition we reply ; that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be needs strictly taken in the same kind of causality : then the iesuits should doe well to stand to that and make the similitude betweene faith and workes runne thus . a man is iustified ( by ) workes that is for the proper and only merits of his obedience ; so a man is iustified ( by ) faith that is for the only merit of his beleeving in christ : aud by that meanes both shall be true and effectuall causes of iustification . but if bellarmine dare not thus presse the similitude for feare of being found guilty of despising the blood of the new couenant , attributing that to the merit of faith which belongs only to the merit of christ ; he must then giue vs that leaue to distinguish which he takes to himselfe ; and if he fall to his qualifications and quodammodo's : he must pardon if we also seeke out such an interpretation of those places ; as may not crosse other scriptures . which for asmuch as they testifie that ( we i are iustified by his grace through the redemption that is in christ ) that ( all k sinne is purged by the blood of christ ) that ( by the sacrifice of himselfe he hath put away sinne ) and ( with offering hath consecrated for ouer them that are sanctified . ) : we dare not without horrible sacrilege ascribe the grace of our iustification vnto the worke and worth of any thing whatsoeuer in our selues ; but wholy and only to the righteousnesse of christ. and therefore when the scriptures say we are iustified ( by ) faith ; we take not the word ( by ) in this formall and legall sense ; we are iustified by the efficacy of our faith , or for the worth of our faith , according as 't is vnderstood in iustification by workes : but we take it relatiuely & instrumentally : we are iustified by faith ( that is ) by the righteousnesse of christ , the benefit whereof vnto our iustification , we are made partakers of by faith , as the only grace which accepts of the promise , and giues vs assurance of the performance . he that looked to the brasen serpent and was cured , might truly be sayd to be healed ( by ) his looking on , though this action was no proper cause working the cure by any efficacy or dignity of it selfe ; but was only a necessary condition required of them that would be healed , vpon the obedient observance whereof , god would shew them favor : so he that looketh on christ beleeuing in him , may truly be sayed to be saued and iustified by faith , not as for the worth , and by the ●fficacy of that act of his ; but as it is the condition of the promise of grace , that must necessarily go before the performance of it to vs : vpon our obedience where vnto god is pleased of his free grace to iustifie , nor is this trope , any way harsh , or vnusuall to put oppositum pro opposito , relatum pro correlato , habitum pro obiecto . in sacramentall locutions 't is a generall custome , to put the signe for the thing signified : and the like is vsed in other passages [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the n word of god grew , &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the o mystery of faith , ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the words of faith ) and rom. 8. 24. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . spe seruati sumus ( id est ) christo in quem speramus . hope that is seene is not hope , that is , res visa non sperata est . that of ignatius , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] like to that ( christ our ioy ) anni spem credere terrae ) georg. 1. and if we list not to be contentious , 't is plaine enough , that in those places , where the apostle treats of iustification by faith ( viz ) the grace of god in christ ; opposing workes and faith , that is the law and the gospell , the righteousnesse of the law , to the righteousnesse of the gospell , which is no other but the righteousnesse of christ. thus faith is taken , gal. 3. 23. where he expresly treats of iustification . but before faith came , we were kept vnder the law , shut vp vnto the faith , which should afterward be reuealed . ] p that is , before christ came , and the cleare exhibition of the gospell , and the righteousnesse thereof : the church was kept vnder the ceremoniall law , as vnder a schoole-master , directing her vnto christ , that so [ wee might be iustified by faith. ] that is , not by the lesson of the law , but by christ , typified and figured vnto vs therein . 2 vnto the other argument prooving the merit of faith , we reply ; that in those places is no ground , at all for such a conceit . [ thy faith hath saued thee , ] saith christ to some whō he cured both in body & soule . but what ? was it by the efficacy and for the word of their faith that this was done ? no : as 't was vertue went out of christ that cured their bodily diseases ; and his compassion that mooued him to it : so 't was his grace and merits and free loue that healed their soules , and brought them pardon of their sinnes in the sight of god : yet he saith ; their faith saued them , because by beleeuing in the sonne of god , they receiued this fauour , though for their beleeuing they did not deserue it . god bestowes mercy where he findes faith , not because faith merits such fauour at his hands : but because he is pleased to disperse his fauours in such an order , as himselfe hath appointed ; and vpon such conditions as hee thinkes good . to that of the canaanitish woman : her great faith could not claime by desert , that fauour which christ shewed vnto her daughter : onely christ was pleased to honour her faith by his testimony of it ; and to helpe the daughter at the mothers entreaty . christ did it vpon that request of hers so instant and full of faith ; but yet who can say she merited ought at christs hands by that her faithfull and instant petition ? her selfe yet liuing would deny it ; and shee doth deny it there , counting her selfe a dogge vnworthy of the childrens bread , when yet shee beleeued strongly , and was a child of abraham according to the faith ▪ to that of abraham who gaue glory to god , and of henoch and others , who pleased god by their faith : wee answere : that it is one thing for a man to glorifie and please god by his obedience ; 't is another , by so doing to deserue ought at his hands . if god in much grace and fauour accept of the honour and contentment wee are able to doe him by our faith and obedience : it followes not that therefore we must in iustice merit at his hands . other arguments for them there are : but so weakely knit ; they fall in sunder of themselues . against them we haue to obiect the scriptures , that so often say , [ we are iustified ] gratiâ and gratis ; and the councell of trent which they respect more then the scriptures , which hath defined thus : nihil eorum quae iustificationem praecedunt , siue fides , siue opera , ipsam iustificationis gratiam promeretur , sess. 6. cap. 8. how then can they say faith merits iustification . heere our aduersaries haue two shifts to runne vnto , whereby they would avoide the absurdity of this assertion . 1 that this merit is not from vs : but of god. because faith is the gift of gods grace ; and therefore though we be iustified by merit : yet we are iustified by grace , because merit is of grace . 't is of grace that our faith merits . this you may be sure , is some of that smoake of the bottomelesse pit , wherein hell vented out the iesuites , and they their darke imaginations ; all to confound whatsoeuer is cleare and lightsome in scripture . scripture opposeth these paires ; grace , and nature , grace and merit . as the pelagians of old confounded nature & grace , teaching that we were saued by grace : yet affirming that we are also saued by nature , and the naturall strength of free-will . which they salued thus . to be saued by nature , is to be saued by grace : for nature is of gods grace and giuing . so these confound grace and merit , making a thing meritorious , because it s of grace . faith merits because its gods gracious gift . nothing more contradictory . if it be his gift , how doth it merit , or of whom ? of man it may , of god it cannot : vnlesse we will senslesly affirme , that the gift deserues something of the giuer . that he that giues an hundred pound freely , is thereby bound to giue an hundred more . had they sayed that faith is good , because of gods giuing ; that were true , and we may grant them that god is honoured and pleased with his owne gifts : but that euery good thing merits , and that we can deserue of god by his owne gifts , is affirmed without all reason , or scriptures ; and will neuer be proued by either . but there is yet another shift . 2 faith merits iustification [ non de condigno ] of the worthinesse of it : but [ de congruo ] of the fitnesse : that is , god in iustice is not bound to bestow iustification where there is faith : but yet in fitnesse he ought to doe it . so that if he doe not iustifie him that beleeues : he is likely to omit a thing very fit and agreeable . this distinction is a meere imposture and collusion . bellarmine in dealing with it seemes to haue a dog by the eares , he is loath to loose him : yet knowes not well how to hold him . if he be vrged where scriptures make any the least intimation of such a distinction : hee referres you to divines , that is , popish schoole-men , who out of their owne imagination haue forged it , and in time made it authenticall . but he stickes in the mire , when he is to shew what merit of condignity and merit of congruity is . merits of condignity are workes , to which wages is due of iustice. what then are merits of congruity ? such workes whereto wages is not due by any iustice. as for example : he that labours the whole day in the vineyard , merits a penny of condignity : because in iustice his labour is worth his hire . but he that for an houres worke , receiues a penny , he deserues it of congruity : because though his labour be not worth it , yet he was promised a penny by him that set him on worke : then which fond imagination nothing can be more ridiculous , and contrary to common sense . for the merit of any worke is the proportionablenesse of 't is worth with the reward . now in reason wherein ariseth this proportion of any work with that reward ? stands it in the dignity of the worke it selfe ; or in the compact made betweene him that worketh and him that rewardeth ? it is apparant that the worke is deseruing or not-deseruing according to ' its owne nature , not according to a compact made . he that promiseth vnto one more for a little worke , then to another for a great deale in the same kinde : doth not by such a compact make the little labour of the one more deserving then the others great pains . we must look to the worke , what it is in its own nature : & as it is of some worth or no worth , so account it deseruing or not deseruing ▪ wherfore whē in the distinction they make some merits of condignity or worthinesse , some of congruity , or of fitnesse without worthinesse , they offend two wayes , grosly against two rules of reason . first in opposing termes not opposite : worthinesse and fitnesse : being the same , if you take them in regard of the worke . for that which deserues a reward worthily , deserues it fitly : ( how else is it worthy of the reward , if the reward be not fit for it ? ) and that which deserues it fitly ( if it deserues ) it deserues it worthily . 2 in distinguishing vpon tearmes that doe not convenire t●ti . for worthinesse agrees to merit onely : but fitnesse belongs to compact . so that in plainer english , the distinction runnes thus . merits or deserts , are of two sorts . some , that are merits and doe deserue because they are worthy of a reward : others that are no merits and doe not deserue because they are not worthy of the reward : but onely obtaine it , ex congruo , in regard of compact and promise . for this rule is most certaine , that a worke which deserues nothing by its owne worthinesse : can neuer deserue any thing by compact or promise . the iesuites are senselesse in defending the contrary . if ( saith bellarmine ) a king promise a beggar 1000 ▪ pounds a yeare , vpon no condition , then indeed the begger doth not deserue it . but if vpon condition he shall do some small matter , as that he shall come to the court and fetch it , or bring a pos●e of flowers with him , now the begger deserues it : and he may come to the king , and tell him , hee hath merited his 1000 pounds a yeare . euery man , but a iesuite , would say 't were extreame impudency in a begger to make such a demaund , so derogatorily to the kings gracious bounty . now can it helpe them to say , that a promise bindes vnto performance , so that god should be vniust and vntrue , if he should not bestow the reward promised , although the workes bee not equall to the reward . for gods iustice and truth in performing his promise , doe not imply our merit in performing the condition . we doe not deserue by our well-doing ; because god is iust in his rewarding . and the reason is manifest ; because god in making the promise , respected meerly the freenesse and bounty of his owne grace , not the worthinesse of our workes . and therefore that obligation whereby he hath tyed himselfe to performance , is founded meerely in his owne truth : not a ●ot in our merit . wherefore when they tell vs , that faith merits iustification [ de congruo ] they intrappe themselues in a grosse contradiction ; seeing to deserue [ de congruo ] is not to deserue at all ; but onely to receiue the reward by meere promise : god hauing promised to iustifie beleeuers . thus much touching the first assertion , that faith is the proper cause of iustification , working it by it owne efficacy and merits . chap ii ▪ the confutation of the arminian errour , shewing that faith doth not iustifie , sensu proprio , as it is an act of ours . the second error about this point is of the arminians , with whom also the papists agree : t is this . 2 that we are iustified by faith sensu proprio , that is , the act of beleeving , in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , is imputed to vs for righteousnesse , being accepted of god and accounted vnto vs for that whole righteousnesse of the law which we were bound to performe . so that our very faith is that righteousnesse , for which we are iustified in the sight of god ; no● quidem merito suo : sed propter gratuitam acceptilationem dei. the authors of this opinion are faustus socinus that vnhappy haereticke in his most blasphemous booke [ de christo servatore : ] & michael servetus a spanyard in his second booke [ de lege & evangelio ] which errors are confuted by calvin in his opuscula . a stiffe de●ender of this opinion was christophorus ostorodius a polonian in his disputations contra georgium tradelij , who for this and other pestilent errors about the article of mans redemption , was wi●h his companion andreas vaidonitus banished the low countreys where he had seated himselfe and published his opinions ; arminius , and his followers haue bin cheefe promoters of it . arminius himselfe , as in other his opinions : so in the publishing of this vsed much closenesse and cunning conveyance . in his private disputations [ tit. de iustificatione ] he seemes plainly to condemne it , saying that it is an abuse to say that fides est causa formalis iustificationis , and an error to affirme [ that christ hath deserued , vt fidei dignitate et merito iustificemur . ] in his publique disputations he opens himselfe somewhat plainly : yet darkely enough [ thes. 19. de iustificat . cat . thes. 7. these are his words . [ fidei vero iustificatio tribuitur , non quod illa sit iustitia ipsa quae rigido & seuero de● iudicio oppont possit ; quanquam deo grata : sed quod in iudicio mis●ri●ordiae triumphans supra iudicium absolutionem a peccatis obtineat & gratiose in iustitiam imputetur . cuius rei causaest tum deus iustus & misericors , tum christus obedient●● oblatione et intercessione suâ secundum deum in beneplacito et mandato ipsius . ] here faith it selfe is imputed for righteousnesse . but t is not in gods seuere iudgment , but in his iudgment of mercy . faith in it selfe is not worthy : but yet christ by his merits hath deserued that god will gratiously accept of it . this opinion published was quickly contradicted : wherevpon arminius makes knowne his mind in playner termes , in declaratioue sententiae ad ordines holland : & westfrisiae he confesseth that in the forenamed thesis his meaning was , that [ ipsa fides tanquam actus iuxta evangelij mandatum praestitus imputatur coram deo in siue ad iustitiam , idque in gratiâ , cum non sit ipsamet iustitia legis . and in his responsione ad 31. artic. art . 4. hee brancheth cut his opinion in three distinct propositions . 1 iustitia christi imputatur nobis . 2 iustitia christi imputatur in iustitiam . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in iustitiam . the first of these propositions , he grants : that christs righteousnesse is imputed to vs. the second hee denies , that christs righteousnesse is imputed for righteousnesse . the third ●e grants , that the act of beleeuing is imputed for righteousnesse . here by mysteries in these propositions , hereafter to bee vnfolded . wee now meddle with the last which yet is more roundly expressed by arminius in his epistle ad hyppolitum . [ lege princip . pa. ] [ ipsum fidei actum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , dico imputari in iustitiam , idque sensu proprio non metonymice ] the same is the opinion of his fellowes the remonstrants , of c vorstius , of d peter bertius , of e episcopius , and the f rest . with whom bellarmine agrees pat [ liber ● . de iust. cap. 17. when vpon that rom : 4. ( his faith is imputed for righteousnesse . ] he saith thus . [ vbiipsa fides censetur esse iustitia , ac per hoc non apprehendit fides iustitiam christi : sed ipsa fides in christum est iustitia . ] in summe , their opinion runnes thus . god in the legall couenant required the exact obedience of his commandement : but now in the couenant of grace , he requires faith , which in his gracious estimation stands in stead of that obedience to the morall law , which wee ought to performe . which comes to passe by the merit of christ ; for whose sake god accounts our imperfect saith to be perfect obedience . this assertion we reiect as erronious , and in place thereof we defend this proposition . god doth not iustifie a man by faith properly , impuring vnto him faith in christ for his perfect obedience to the law , and therefore accounting him iust and innocent in his sight . which we proue by these reasons . 1 we are not iustified by any worke of our owne . but beleeving is an act of our owne : therefore by the act of beleeving we are not iustified . the maior is most manifest by the scriptures , which teach that we are saued by grace ephes. 2. 5. [ and therefore not by the workes of righteousnesse which we had wrought . ] tit. 3. 6. [ for if it be of works , then were grace no more grace ] ro. 11. 6. the minor is likewise evident . [ that faith is a worke of ours . ] for though iohn 6. 29. it bee said , [ this is the worke of god that ye beleeue in him whom hee hath sent ] yet will not our adversaries conclude thence , that faith is gods worke within vs , and not our worke by his helpe . for so should they runne into that absurdity which they would fasten vpon vs. ( viz. ) that when a man beleeues , t is not man beleeues : but god beleeues in him . to beleeue , though it be done by gods aide : yet 't is we that doe it ; and the act is properly ours . and being so , we conclude , that by it we are not iustified in gods sight . here two exceptions may be made . 1 first that we are not iustified by any worke of our owne ( viz ▪ ) which we our selues doe by our owne strength without the help of grace : but yet we may be iustified by some worke which we doe ( viz ) by the aide of grace ; and such a worke is faith. wee answere . this distinction of workes done without grace and workes done by grace , was devised by one that had neither wit nor grace ; being a t●icke to elude the force of such scriptures as exclude indefinitely all workes from our iustification , without distinguishing either of time when they are done , before or after ; or of the ayde & helpe whereby they are done , whether by nature or by grace . wherefore it is without all ground in scripture thus to interpret these propositions : a man is not iustified by workes ( that is ) by workes done by worth of nature before and without grace . a man is iustified by grace ( that is ) by workes done by aide of grace . these interpretations are meere forged inventions of froward minds , affirmed but not proved : as we shall more hereafter declare , 2 that we are not iustified by any workes of our own , ( that is ) by any works of the law : but by a worke of the gospell such as faith is we may be iustified . male res agitur vbi opus est tot remedijs ( saith erasmus in another case . ) t is a certaine signe of an vntrue opinion when it must be bolstered vp with so many distinctions . nor yet hath this distinction any ground in scripture , or in reason : for both tell vs that the workes commamded in the law , and workes commanded in the gospell are one and the same for the substance of thē , what worke can be named , that is enioyned vs in the new testament , which is not also cōmanded vs in that summary precept of the morall law [ thou shalt loue the l●rd thy god with all thy heart and with all thy soule and with all they strength , and with all thy mind : and thy neighbour as thy selfe . ] luc. 5. 27. deut. 6. 5 what sinne is there against the gospell , that is not a transgression of the law ? if the gospel cōmand charity , is it any other then that which the law commands : if the gospell cōmand faith , doth not the law enioine the same ? you will say no. it doth not command faith in christ. i answere , yea , it doth : for that which commands vs in generall to beleeue what euer god shall propose vnto vs : commands vs also to beleeue in christ , assoone as god shall make knowne that t is his will we should beleeue in him . the gospell discouers vnto vs the obiect ; the law commands vs the obedience of beleeuing it . wherefore faith , for the substance of the grace and works done by vs , is a worke of the law ; and so to be iustified by the action of beleeuing , is to be iustified by workes and by our owne righteousnesse , contrary to the scriptures ; and that phil : 5. 9. ( that i may be found not , &c. this of the first reason . 2 god accounts that only for perfect righteousn●sse of the law , which is so in deed and truth . but faith is not the perfect fulfilling of the law. therefore god doth not account it ●or such . the minor is granted by our adversaries ; that faith is not the exact iustice of the law ; such as can stand before the severity of gods iudgments . the maior must be proued : that god accounts not that for perf●ct iustice which is not perfect indeed . this appeares by that rom. 2. 2. [ the iudgement of god is according to trueth . ] where therefore any thing is not truly good and perfect : there god esteemes it not so . here also twil be excepted . that god some time iudgeth iudicio iustitiae , according to exact iustice ; and then he ●udgeth nothing perfectly iust , but that whi●h hath true perfection of iustice in it . sometimes he iudgeth iudicio misericord●ae ; according to mercy : and so he may esteeme a man perfectly righteous for that which is not perfect righteousnesse in it selfe ; namely for his faith. surely , this is a trimme distinction thus applyed , that sets gods mercy and truth together by the eares . as who would say , when god iudgeth out of mercy : hee then doth not iudge according to truth . the scriptures doe not acquaint vs with any such mercifull iudgement of god. this they doe acquaint vs with , that god iudgeth according to mercy , not when he doth pronounce and cleare a sinner to be perfectly righteous for that righteousnesse which is truely imperfect : but when he iudgeth a sinner to be righteous for that righteousnesse which is perfect ; but is not his owne . in this iudgement there is both truth and mercy . truth , in that he esteemes me perfectly righteous , for that righteousnesse sake which is euery way perfect : and mercy , that he accepteth for sinne , that righteousnesse which is performed for me by christ my surety ; but is not mine owne . other mercifull iudgement of god besides this , we acknowledge none . 3 we are not iustified by two righteousnesses existing in two diuers subiects . but if wee be iustified by the worke of faith : we shall be iustified partly by that righteousnesse which is in vs , ( viz. ) of faith : partly by the righteousnesse of christ without vs. ergo we are not iustified by faith properly . the minor is apparant . the righteousnesse of faith is ●nherent in vs. and by it we are iustified ( say our aduersaries . ) the righteousnesse of christ is inherent in him : and by it are we iustified , say the scriptures . [ being now iustified by his blood , we shall be saued from wrath through him . ] ro. 5 9. & v. 19. [ by the obedience of one , many shall be made iust . ] wherefore either we are properly iustified by both , or there is an errour , and one part must stand out ▪ we cannot be properly iustified by both , for our own faith and christs obedience too : for if we be perfectly iust in gods sight for our own faith , what need the imputation of christs obedience to make vs iust ? if for christs righteousnes we be perfectly iustified : how can god accoūt vs perfectly iust for our faith ? arminius and his friends , seeing these things cannot stand together ; haue ( according to the good will which they beare toward the righteousnesse of christ ) kept in our faith , and thrust out christs obedience , denying vtterly that it is imputed vnto vs for righteousnesse . but my brethren ( which i hope make a better choice ) seeing it cannot part with ours : part with our owne righteousnesse , leaning wholy vpon the righteousnesse of christ ; and seeking for the comfort of our iustification in his perfect obedience , and not in our weake and imperfect saith . these reasons may suffice to shew the errour of that assertion . we are iustified by fa●●h , sensu prop●rio , god accepting the act of beleeuing for the perfect obedience of the law. and therefore that in those places , where 't is said , [ faith is imputed for righteousnesse , ] the phrase is to be expounded metonymice , ( that is ) christs righteousnesse beleeued on by faith , is imputed to the beleeuer for righteousnesse . whereas our aduersaries say that faith of its owne dignity and desert , doth not obtaine this fauour of god , to be esteemed for the perfect righteousnesse of the morall law : but this comes to passe onely by the merits of christ , who hath procured this grace vnto vs , that god should thus accept of our faith : wee answere , that this is affirmed , but 't is not prooued . they speake a little more fauourably then the romanists , who make faith of it selfe to merit iustification : these will haue it not to merit it ; but to be graciously accepted for righteousnesse . but wee find not in scripture any such doctrine as this , [ christ hath merited that wee should bee iustified for our faith , ] or [ christ hath merited for our faith , that faith should be esteemed by god for that perfect iustice of the law ; whereby we are iustified in gods sight . ] these things the scriptures teach not : they teach , that christ is our righteousnesse , and that we are iustified by his blood and obedience . but that he hath merited by his obedience , that we should be iustified by our owne obedience and righteousnesse , is a peruerse assertion of men that loue to runne about the bush , and leauing the streight , to runne in crooked and froward wayes . and it differs little from the like shift of the disciples of rome , who to maintaine merit of our workes and of christ too ; salue it with this tricke . christ hath merited that wee might merit . but we acknowledge , as no other merit , but that of christ ; so no other righteousnesse to iustification , but his alone . thus much of the second assertion . chap. iii. the confutation of popish doctrine , that other graces doe iustifie vs , and not faith alone . the third and last followes , wherein the controuersie is betweene vs and those of rome ; whose assertion is : that 3 a sinner is not iustified by faith alone , but also by other vertues and graces ; as hope , loue , repentance , feare of god , &c. this we also reject as an error , contrary to the scriptures , wherby we are taught , that a man is iustified by faith alone . for opening the truth of which point : you must call to minde the different acception of the word iustifie : wherein it is taken by vs , and by our aduersaries . with them to iustifie is all one , as to sanctifie : of vnjust and vnholy , to make inherently iust and holy . with vs to iustifie is to absolue an offender , quitting him from blame and punishment . according to these different acceptions , this proposition [ a man is iustified by faith alone ] hath a double meaning ; one thus [ a man by faith alone is inherently sanctified ] another thus : [ a man by faith alone obtaines absolution in gods iudgement , from all faultinesse and punishment . this latter meaning onely is true , and t is that onely which is defended by vs of the reformed churches ; namely , that faith onely is the grace of god whereby a sinner beleeuing the promise , and resting himselfe vpon the righteousnesse of christ , receiues mercy from god in absoluing him from the fault and punishment of all his transgressions : and to be accounted righteous for christs sake . which gracious priuiledge god hath annexed vnto faith , as vnto the condition of the new covenant , and not vnto loue , hope , feare , repentance , or any other grace ; for not these , but faith onely , respecteth the promise of the gospell . the former sense of that proposition , is false and absurde , viz. [ a man by faith alone is inherently sanctified ] nor doe any of the reformed deteine such a construction thereof . wherefore when bellarmine and his complices dispute eagerly against iustification by faith alone , those arguments wherewith they suppose to smite through the truth of our assertion , are let flye at a wrong marke ; being all aymed at this butte , ( viz ) to proue ; that a man is sanctified by other inherent graces as well as faith . which point we easily yeeld them , confessing that inherent righteousnesse , consists not of one , but of the a manifold graces of gods spirit , wrought in the heart of such as are regenerate . neuerthelesse for the shewing of some points which may be doubted of ; let vs briefely take a view of the chiefe passages of bellarmines long discourse ; which he maintaines from the twelfth chapter of his first booke de iustificatione , to the end . for to proue that a man is iustified not by faith alone . of his arguments which are few , i shall name three onely , which are materiall . 1 if other vertues iustifie as well as faith , then not faith alone . but other vertues doe iustifie — therefore , &c. the minor he prooues out of the councell of trent , sess. 6. cap. 6. where seauen preparatory , graces to iustification , are reckoned vp . 1 faith. 2 the feare of god , 3 hope in his mercy . 4 loue of god , as the fountaine of iustice ( & ad benefactoris , saith bellarmine ) 5 repentance , a sorrow and detestation of sinne . 6 a desire of receiuing the sacrament of baptisme . 7 a purpose to leade a new life , and keepe gods commandements . all these ( saith bellarmine ) doe iustifie a man , praeparatoriè , antecedentèr , dispositiuè . faith , that 's the roote and beginning of our iustification , the rest follow in order ; all must goe before as needfull preparations : and iustification followes , as the effect of all in common , &c. ergo , not of faith alone . the b iesuite goes ouer euery particular , to shew by scriptures what force each of those graces haue to iustifie . but t is not worth-while to repeate his proofes . vnto the argument , wee answere two things . 1 that it is framed vpon the errour which puts out of frame the whole dispute of our aduersaries , about this article of iustification ; namely , that regeneration and sanctification is all one thing with iustification ; and that to iustifie a sinner is nothing but to doe away inherent corruption , by infusion of inherent righteousnesse . this we haue heretofore by the scriptures cleared to be false ; and therefore this argument proouing our sanctification to be wrought by other graces as well as by faith , toucheth not the point of iustification in the remission of sinnes , which faith alone obtaineth through the promise . 2 touching these graces which they make preparatory vnto iustification , that is to sanctification : wee answere , that t is a philosophicall dreame of such as measure out the workes of gods spirit in mans conuersion , according to aristotles physickes ; and those disputes touching praeuious , or fore-going dispositions , that qualifie the matter for receiuing of the forme . we acknowledge , that in mans regeneration all graces of the spirit are not perfected at once . but as the ioynts and sinewes in the bodily : so the graces of sanctification in the spirituall new-birth , are at first weake and feeble : which in continuance of time gather more strength , according to our growth in christ. but yet these are true for the substance : though imperfect in their degrees and measure . there is now true spirituall life in such a one which was before dead in sinne : although there be not the free and able exercise of all the vitall powers . health there is , but not entire from all degrees o● sicknesse , and euery kinde of disease . wherefore we aff●●me that these vertues which are by our aduersarics reckoned onely as dispositions vnto regeneration : are , if they be true and not counterfeit mettall , the maine parts and fruits of regeneration . hence we beleeue that these are foule errors ( viz. ) to teach that a man without grace by the power of his free-wil may dispose himselfe to his regeneration , by beleeving in christ , fearing and louing of god , hoping of his mercy , repenting of his sinnes , resoluing vpon amendment , and all this with true and sincere affection : or to teach if a man cannot do these things of his owne meere strength and free-will ; yet by the spetiall aide of god inciting and helping him ; 〈◊〉 may doe them whilst he is vtterly vns●nctified in statu peccati . that true faith , and feare , and hope , and loue , and repentance , and purpose of reformation , are vertues and graces in a man that is yet gracelesse and without vertue , because destitute of sanctification . that these graces consisting in the inward motion of the soule , and change of the affections , are wrought in man , not by any sanctifying grace of the holy ghost , inwardly touching the heart : but by some other kind of vertue and aid ( they know not what ) a externall , a exciting and helping forward the strength of nature . a all these are monstrous and mis-shapen imaginations , bred in proud hearts that would faine share the glory of their conversion , betweene gods grace and their owne free-will , and maintained by curious heads , whom philosophicall speculations haue transported beyond the simplicity of diuine truth . the scripture speaks otherwise of these graces , as of those that belong to such as are not in the way to be made good , but are made so already . [ ye are al the children of god by faith in iesus christ ] saith the apostle paul gal. 3. 28. whosoeuer shall confesse that iesus is the sonne of god : god dwelleth in him and he in god. ] saith iohn 1. 1. ioh. 4. 15. and chap. 5. 1. [ whosoeuer beleeueth that iesus is that christ ; is borne of god. ] doe we by true faith become the children of god , borne of him , in whom hee dwelleth and we in him , when as yet in the meane time we are yet vnsanctified , vnholy , vncleane , & not in the state of grace ? bellarmine will proue that a man may haue faith ; yet not the child of god : ou● of iohn 1. 12. [ as many as receiued him , to them he gaue power to become the sonnes of god : euen to them th●t beleeue on his name . ] see ( s●●th he ) they that beleeue are not yet , but haue power if they list , to become the sonnes of god , ( viz. ) by going on further from faith to hope and loue , and the rest of the tridenti●e dispositions . for t is loue properly and not faith , that makes vs the sons of god ; as he would proue ( contrary to that expresse place of the galat. ) out of the 1 ep. of iohn , where the apostle hath much excellent matter , but nothing to that purpose . to the place of iohn , wee answere , that the iesuite playeth with the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not here a liberty to doe what we list ; as if we could at our pleasure become gods adopted sonnes : but t is a right and priuiledge which christ the naturall sonne bestowes on true beleeuers , to be made gods adopted sonnes , and so coheires with him of the heauenly inheritance . when is this priuiledge of adoption bestowed ? then when they beleeue , and assoone as they beleeue , before they be regenerate ? no , saint iohn denies it . [ he giues power to be the sonnes of god , euen to those that beleeue in him . ] who be they ? hee answeres , vers . 15. [ which were borne not of bloud , nor of the will of the flesh , nor of the will of man , but of god. ] faith then is not a preparatiue to iustification , but a part of it . and is not feare of god too ? no , saith bellarmine . that is the b beginning of wisedome ( that is ) of a perfect iustification . a bad interpretation , but a worse argument . t is the beginning , therefore not part . nay ; if the feare of god be the alpha of christian graces , certainely it selfe makes one letter of that alphabet . t is such a beginning of wisdome : as its selfe is wisdome too . else god himselfe deceaues vs : who , as it is , iob 28. 28. [ sayd vnto man : behold the feare of the lord that is wisdome , and to depart from euill is vnderstanding . ] and therefore to take it in the iesuits glosse , feare of god is iustification as well as the beginning of it . for hope ; if it be true , ( viz. ) that c which makes not ashamed , ] which is the d anchor of the soule , sure and stedfast , that entereth within the vaile . ] it would bee knowne what difference the iesuite will put betweene that hope which is in a man before : and that which is in him after his sanctification . if he say , it differs onely in degree : then hee grants , t is the same in substance : whence wee haue a faire position ; that man sanctified and vnsanctified , is alike capable of the sauing graces of gods spirit . the like we say for loue of god , if it be sincere and without dissimulation bred in the heart : vpon those spirituall considerations not onely of gods mercy in christ : but also of his iustice and infinite righteousnesse ; ( for so the trent fathers will haue this loue to respect god , vt fontem iustitiae ) then we affirme this spirituall loue is not to bee found but onely in those hearts , that are in some measure regenerate and made spirituall . in ( whom e this loue of god is shed abroad by the holy ghost that is giuen to them . ] as the a apostle speaketh . this bellarmine is so●ne forced to grant : yet he puts it off with a distinction [ no man can loue god perfectly with all his heart , without the holy ghost : but loue him he may imperfectly without the holy ghost dwelling in him , though not without the speciall aide of god. ] whereto we answere ; 't is one thing to loue god perfectly , and another to loue him truely . to loue him perfectly , is to loue him with all the heart , all the soule , all the minde , & all the strength : which we grant no man can doe without the holy ghost : but we also affirme , that no man did or shall euer doe it in this life , so long as there is lustfull corruption in him causing any the least auersion of his soule from god in any motion thereof . so that if none haue the holy ghost abiding in them ; but such in whom loue is thus perfected ; he must be confined with the saints in heauen , and not haue his dwelling with the faithfull on earth . but if imperfect loue of god be also from the holy ghost , dwelling in the hearts of the godly , who loue god truely in vnfeigned vprightnesse of heart ; though in much imperfection by reason of sinne , which diuerts the heart vnto other pleasures : then it must be knowne of the iesuite , what he meanes by imperfect loue. is it false loue , such a meere naturall man may conceiue vpon generall grounds : that god is good , the chiefest good , iust , holy , and full of all excellency ? he will not say for shame , this is a true preparatiue vnto iustification . is it true loue , but in its degree imperfect , not so vigorous , so vehement , so hot as coales of iuniper : yet such as hath some strength and warmth of spirituall affection ? then we require that these men will draw vs out a line by the rule of the scriptures , and to tell vs how farre the true loue of god may come , without the grace of the holy ghost sanctifying the heart : but after t is past such a degree , then there is required the sanctifying grace of the holy ghost for it . t will trouble their mathematickes to describe vnto vs in what degree of perfection that womans loue was situated , whose example they alleadge for a proofe of this point out of luke 7. 47. [ her sinnes which were many , are forgiuen her , for she loued much . ] can bellarmine tell vs how much this was ? that so by that patterne we may know how farre men goe in the true loue of god before they bee at all sanctified by inherent grace ? for such wonders they would make vs beleeue concerning this penitent sinner ; that when her soule was full of faith and loue to christ , her heart full of sorrow , her eyes full of teares for her sinnes ; yet for all that she was a gracelesse , vnholy person , whose loue , and faith , and sorrow , came not from the sanctifying grace of the holy ghost , but onely from free-will helped with some kinde of externall aide of god. we haue not faith to beleeue such mysteries as these . nor yet in the last place can we conceiue how there should be true repentance , with a sincere purpose of reformation and obedience , where the heart is not changed and renued by the holy ghost . that godly sorrow and hatred of sinne should spring out of a gracelesse heart , that so holy a resolution of amendment of life should be in an vnholy person ; be assertions so contradictory and iarring : that no christian eare can with patience endure to heare them . we conclude then touching these dispositions vnto sanctification , that if these graces be true , they are parts and chiefe branches of inherent righteousnesse . but if they be false and counterfeit , they are not so much as preparations therevnto . so much of this first argument : wherein yet one of these 7 dispositions first reckoned vp is omitted ( viz. ) a desire of receauing the sacrament of baptisme . ( that is ) a man that 's baptised in his youth , afterward , before he be iustified , must haue a desire to be rebaptised . for what is it for one baptised to desire to receaue that sacrament againe ? this conceit is so absured that howeuer bellarmine reckon it vp among the other dispositions ; because of the authority of the councell of trent : yet a becanus giues it ouer in plaine feild ; numbring these fore naming sixe graces onely , choosing rather to venter the councells credit , then his owne , by defending an vnreasonable position . 2 argument . if faith alone doe iustifie vs ; then it may d●e●t when other graces are absent ; as well as when they are present . for seeing the vertue of iustifing vs depends vpon faith alone : and that in this act it receaues no aide from any other grace ; it followeth that it needs not the cōpany of any other grace : as in the law of sense . if the whole force of burning proceed onely from heat : then where heat is , though there be no other qualities yet there will be burning ; yea if faith only haue force to iustifie , it will follow , that it may iustifie not onely in the absence of other graces : but in the presence of the coutrary vices . for as the absence of other graces doth not hinder : so the presence of other vices will not hinder faith one jot in it office of iustifying . but t were absurd to affirme , that faith can iustifie without other vertues with other vices — ergo , the force of iustifying is not in faith alone . to this we answere . that this sophisme is fashioned vpon the same block with the former , that to iustifie and sanctifie are all one . in which sense we confesse the consequence is vnauoydable . if faith alone by it owne vertue and force did sanctifie : then it would effect this not onely in the absence of other graces ; but in the presence of their contrary corruptions : and the similitude which we bring to illustrate our assertion , would confirme that of the aduersaries . t is the eye onely sees , say our men : yet the eare is in the head too . yea , reply they , but the eie could see well notwithstanding the eare were deafe . t is the a heate onely of the fire or sunne that warmes , though there be light ioyned with it . true say they , but if there were no light , yet if heate remained , it would warme for all that : as the heate of an ouen , or of hell , burnes , though it shine not . thou holdest in thy hands many seedes ( t is the old comparison of luther on the 15 of gen. ) i enquire not what t is together but what is the vertue of each one single . yea , reply our aduersaries ; that 's a very needelesse question indeed . for if among them many seedes there be some one that hath such soueraigne vertue ; that it alone can cure all diseases , then t is no matter whether thou haue many or few , or none at all of any other sort in thy hand . thou hast that which by it owne vertue without other ingredients will worke the cure nor haue we ought to make answere in this case ; if , as the eye sees , heate warmes , seeds and other simples doe cure by their owne proper vertue : so faith alone by its owne efficacy did sanctifie vs. but there is the errour . faith works not in our sanctification or iustification by any such inward power & vertue of its own , from whence these effects should properly follow . for sanctification faith , as we haue seene , is part of that inherent righteousnesse which the holy ghost hath wrought in the regenerate : and t is opposed to the corruption of our nature which stands in infidelity faith sanctifies not as a cause , but as a part of insused grace : and such a part as goes not alone , but accompanied with all other graces of loue , feare , zeale , hope , repentance , &c. inasmuch as mans regeneration is not the infusion of one ; but of the habit of all graces . againe , 't is not the vertue of faith that iustifies vs ; the grace of iustification is from god , he workes it : but t is our faith applies it and makes it ours . the act of iustification is gods meere worke ; but our faith onely brings vs the benefit and assurance of it . iustification is an externall priuiledge which god bestowes on beleeuers ; hauing therein respect onely to their faith , which grace onely hath peculiar respect to the righteousnesse of christ and the promise in him . whereby t is manifest that this argument is vaine . faith alone is respected in our iustification : therefore faith is or may be alone without other graces of iustification . bellar : b would vndertake to proue that true saith may be seuered from charity and other vertues : but wee haue heretofore spoken of that point : and shewed , that [ true faith , yet without a forme : ] [ true faith , dead , and without a soule ] be contradictions as vaine as [ a true man without reason ] [ a true fire without heate . ] we confesse indeed that the faith of iesuites ( the same with that of simon magus ) may very well bee without charity and all other sanctifying graces ; a bare assent to the truth of divine reuelations , because of gods authority . as t is in diuels , so t is in papists and other heretickes . but we deny that this is that which deserues the name of true faith : which whosoeuer hath , hee also hath eternall life . as it is , iohn 6. 47. 3 argument . that which scripture doth not affirme , that is false doctrine . but the scripture doth not affirme that wee are iustified by faith alone — ergo , so to teach , is to teach false doctrine . this argument toucheth the quicke : and if the minor can be prooued , we must needs yeeld them the cause . for that the iesuites conceiue that this is a plaine case : for where is there any one place in all the bible , that saith , faith alone iustifies ? they euen laugh at the simplicity of the heretickes ( as they christen vs ) that glory they haue found out at last the word ( onely ) in luc. 8. 50. in that speech of christ , to the ruler of the synagogue , [ feare not , beleeue onely , and shee shall be made whole . ] and much sport they make themselues with luther : that to helpe out this matter at a dead lift , by plaine fraud hee foysted into the text , in the 3. to the romans , the word ( onely . ) when being taught with the fact , and required a reason : he made answere according to his modesty , ( sic volo , sic iubeo , stet pro ratione voluntas . ) t is true that luther in his translation of the bible into the germane tougue : read the 28. verse of that chapter , thus . ( we conclude that men are iustified without the workes of the law : onely through faith. ) which word onely is not in the originall . where , in so doing , if he fulfild not the office of a faithfull translator : yet he did the part of a faithfull paraphrast , keeping the sense exactly in that alteration of words . and if he be not free from blame : yet of all men the iesuites are most vnfit to reproue him ; whose dealing in the corrupting of all sort of writers , diuine and humane , are long since notorious and infamous throughout christendome . what luthers modesty was in answering those that found fault with his translation : we haue not to say . onely thus much , that the impudent forgeries of this generation , witnesse abundantly : that it is no rare thing for a lie to drop out of a iesuites or fryers penne . but be it , as it may be ; t is not luthers translation ; nor that place in the 8. of luke , that our doctrine , [ touching iustification by faith alone , ] is founded vpon . we haue better proofes then these : as shall appeare vnto you in the confirmation of the minor of this syllogisme . whatsoeuer the scriptures affirme , that 's true doctrine . but the scriptures affirme , a man is iustified by faith alone . therefore thus to teach , is to teach according to the word of whole-some doctrine . our aduersaries demaund proofe of the minor. we alleadge all those places wherein the scriptures witnesse : that we are iustified by faith , without the workes of the law. such places are these . rom. 3. 28. ( therefore we conclude that a man is iustified by faith , without the workes of the law. ) rom. 4. 2. 3. ( if abraham were iustified by workes , hee hath whereof to glory : but not before god. for what saith the scripture ? abraham beleeued god : and it was counted to him for righteousnesse . ) and vers . 14. 15. 16. ( for if they which are of the law be heires : faith is made void , and the promise made of none effect . because the law worketh wrath , for where no law is , there is no transgression . ) gal. 2. 16. ( knowing that a man is not iustified by the workes of the law , but by the faith of iesus christ : euen we haue beleeued in christ , that we might be iustified by the faith of christ , and not by the workes of the law. for by the workes of the law shall no flesh be iustified . ) gal. 3. 21. 22. ( is the law then against the promises of god ? god forbid . for if there had beene a law giuen , which could haue giuen life : verily righteousnesse should haue beene by the law. but the scripture hath concluded all vnder sinne : that the promise by the faith of iesus christ , might be giuen by them that beleeue . ) ephe. 2. 8. 9. ( for by grace ye are saued , through faith , and that not of your selues ; it is the gift of god : not of workes , least any man should boast . ) phil 3. 8. 9. ( yea doubtlesse , and i count all things but losse for the excellency of the knowledge of christ iesus my lord. for whom i haue suffered the losse of all things : and doe count them but dung , that i may winne christ. and be found of him not hauing mine owne righteousnesse , which is of the law : but that which is through the faith of christ : a the righteousnesse which is of god by faith. ) out of which places , not to name more , expresly touching this point of our iustification , we argue thus . a man is iustified either by the workes of the law , or by faith in christ. but hee is not iustified by the workes of the law. ergo , he is iustified onely by faith in christ. in this disiunctiue syllogisme , they cannot find ●ault with vs for adding the word [ onely ] in the conclusion ; which was not in the praemises . for reason will teach them , that where two tearmes are immediately opposite , if one bee taken away , the other remaines alone . so that in euery disjunctiue syllogisme , whose maior proposition standeth vpon two tearmes immediately opposite : if one be remoued in the minor , the conclusion is plainely equivalent to an exclusiue proposition . as if we argue thus . eyther the wicked are saued : or the godly . but the wicked are not saued . thence it followes in exclusiue tearmes , therefore the godly onely are saued . our aduersaries cannot deny , but that the proposition [ a man is iustified by workes , or by faith , ] consists of tearmes immediately opposite . for else they accuse the apostle paul of want of logicke , who rom. 3. should conclude falsely , [ a man is iusitified by faith without workes : if he be iustified either by both together , or else by neither . seeing then he opposeth faith ād workes as incompatible , and exclude workes from iustification : wee conclude infallibly by the scriptures , that a man is iustified by faith alone . this argument not auoidable by any sound āswere , puts our aduersaries miserably to their shifts . yet rather then yeeld vnto the truth , they fall vnto their distinctions : whereby , if t were possible , they would shift off the force of this argument . whereas therefore the scriptures oppose workes and faith : the [ law of workes , ] and the [ law of faith. ] our [ owne righteousnesse which is of the law ] and the ( righteousnesse of god by faith , ) manifestly telling vs that we are iustified , ( not by workes , by the law of workes , nor by our owne righteousnesse which is of the law , but that we are iustified by faith , by the righteousnesse of god by faith. ) our aduersaries haue a distinction to salue this matter withall . they say then workes are of two sorts . 1 some goe before grace and faith , and are performed by the onely strength of free-will : out of that knowledge of the law , whereunto men may attaine by the light of nature , or the bare reuelation of the scriptures . these workes or this obedience vnto the law , which a meere naturall man can performe , is ( say they ) that righteousnesse which the scripture cals our owne . by this kinde of righteousnesse and workes , they grant none is iustified . 2 some follow grace and faith : which are done by mans free-will , excited and aided by the speciall helpe of grace . such obedience and righteousnesse is ( say they ) called the ( righteousnesse of god , ) because it is wrought in vs of his gift and grace . and by this righteousnesse a man is iustified . by this invention they turne of with a wet finger , all those scriptures that we haue alleadged . wee are iustified ( not by the workes of the law , ) that is , by the obedience of the morall law , which a man may performe without gods grace : but we are iustified by ( faith of christ , ) that is , by that obedience of the morall law , which a man may performe by faith , and the helpe of gods grace . b boasting is excluded , saith the apostle , by what law ? by the law of workes , that is , by the law performed by the strength of nature ? nay , for he that performes the law by his owne strength , hath cause to boast of it . by what law then ? by the law of faith , that is , by faith which obtaines gods grace to fulfill the morall law. now he that obeyes the law by gods helpe , hath no cause to boast . ( c israel which followed the law of righteousnesse , could not attaine vnto the law of righteousnesse . ) wherefore ? because they sought it not by faith ; that is , they sought not to performe the law by gods grace ; ( but as by the workes of the law , ) that is , by their own strength : thus paul desires to be found in christ , ( not hauing his owne righteousnesse which is of the law ) that is that righteousnesse he performed without gods grace before his conversion ; but ( the righteousnesse of god which is by faith . ) i.e. that righteousnesse which he performed in obeying the law by gods grace after his conversion . for confirmation of this distinction , and the interpretations thereon grounded , bellarmine brings three reasons to shew that when workes and faith are opposed : all workes of the law are not excluded . 1 it s manifest ; faith is a worke : and that there is a law of faith as well as workes . if therefore , rom. 3. all workes , and all law be excluded from iustification : then to be iustified by faith , were to bee iustified without faith . 2 it s plaine the apostle , rom. 3. intends to proue that neither iewes by the a naked obseruation of the law of moses : nor the gentiles for their good workes ; before they were b conuerted to the faith of christ , could obtaine righteousnesse from god. 3 the apostle shewes , rom. 4. 4. what workes he excludes from iustification , ( viz. ) such whereto wages is due , by debt , not by grace . now workes performed without gods helpe deserue c reward ( ex debito : ) but workes performed by his helpe , deserve wages ( ex gratia . i doubt but ( notwithstanding these seeming reasons ) the fore-named distinction and expositions of scripture according thereto ; appeare vnto you at the first sight , strange , vncouth , farr besides the intent of the holy ghost , in all those fore-reckoned passages of scripture . let vs examine it a little more narrowly : and yee shall quickly perceiue ; that in this schoole distinction , there is nothing but fraud & shifting . ( by workes done , by the strength of nature wee are not iustified . by workes done with the helpe of grace wee are iustified . ) this is the distinction : resolue it now into these tearmes which are more proper , & it runs thus . ( a man is not sanctified by those workes of the mora●l law which he doth without grace : but a man is sanctified by those workes of the morall law he doth by grace . ) both sentences are squint eyed , and looke quite awry from the apostles ayme in this dispute touching iustification . is it his intent , rom. 3. to proue that a sinner destitute of grace cannot be made inherently holy , by morality , or outward workes of piety ? or thus . that a sinner cannot attaine to sanctification by his owne strength : but he must attaine to it by the grace of god ? take a suruey of the chapter , and follow the apostles argumentation . all both iewes and gentiles are vnder sinne , verse 9. therefore ( euery mouth must be stopped ) and none can pleade innocency ; ( and all the world must be guilty before god. ) and so liable to condemnation , verse 19. what followeth hence now ? ( therefore by the workes of the law , shall no flesh be iustified in his sight , verse . 20. how strange were this conclusion , taken in our adversaries construction . ergo , by obedience vnto the morall law done without grace no flesh can attaine sanctification in his sight . for neither doth the apostle speake of sanctification , but of absolution as is apparant ; all are sinners against the law , ergo , by pleading innocency in the keeping of the law , no man can be wholy sanctified nor iustified nor absolued from blame in gods sight . nor yet will the reason immediately annexed admit that glosse [ workes without grace ] by the workes of the law shall no flesh be iustified in his sight . why ] for by the law commeth the knowledge of sinne ] that is , by the law men are conuinced of sinne , and declared not to be innocent . which reason is not worth a rush , according to our aduersaries construction . he that without grace shall doe the workes of the law : he is not thereby made holy . why ? because the law is the knowledge of sinne . the law thus obserued tels him he is a sinner . in which reason there is no force , vnlesse it bee true on the other side . he that by the helpe of grace doth the workes of the law , is thereby sanctified : because the law thus kept tels him he is not a sinner , which is most vntrue . in as much , as not onely those which are destitute of grace ; but those that haue grace also , and by the helpe thereof , keepe the law in some measure , are by the law notwithstanding convinced to be sinners . the apostle yet goes forward . ( if we be not iustified by the workes of the law , by what then ? he answeres , ( verse 21. ) but now is the righteousnesse of god made manifest without the law. ) we are iustified by the righteousnesse of god : but what is that ? it is ( saith the distinction ) that obedience to the law which we performe by gods grace . a glosse apparantly false . for the righteousnesse of god here is a righteousnesse without the law : but obedience to the law , though performed with grace , is a righteousnesse ( with ) the law ; because t is the righteousnesse of the law. for t is all one , he that obeyes the law by his owne strength ; if he doe it d perfectly he hath the righteousnes of the law , & he that obeyethit perfectly , by gods grace , hath still the same righteousnes of the law , and no other . for so the law be kept , it alters not the righteousnes thereof , that we keepe it by our own strength , that wee haue of our selues , or another helpe that giues vs strength to doe it . for then that strength which he giues vs is our owne . which point duely obserued cuts in sunder the sinewes of this distinction ; for t is cleare the apostle distinguisheth the righteousnesse of the law and of god as different in thir kindes : these make them to be one and the same thing , [ obedience to the morall lawe ] but done by diuers helpes ; one by meere nature : the other by grace . this is most contrary to the scriptures , and specially to that excellent place rom. 10. 3. 4. &c. where the apostle shewing the differēce betweene the righteousnesse which is our owne or of the law ; and that which is the righteousnesse of god or faith : tels vs. the righteousnesse of the law is thus described [ th man that doth these things shall liue thereby : ] but the righteousnesse of faith speaketh on this wise [ whosoeuer beleeueth on him ( i. e. christ ) shall not be ashamed . ) can any thing be more plaine ; then that the apostle opposeth heere [ doing of the law ; and [ beleeuing ] in christ : not [ doeing ] the law by our owne strength , and doeing of the law by [ gods grace . ] these are iesuiticall glosses that corrupt apostolicall doctrine , and strangely peruert the worke of christ in our redemption as if he had done no more for vs but this a ( viz. ) procured that where as we could not liue by doeing of the law through our owne strength : god will now aide vs by his grace , that we may fulfil the law , and by that legall righteousnesse obtaine iustification and remission of sinnes . we abhorre such doctrine , and doe reiect as vaine and imaginary that distinction whēce such absurdities necessarily follow b more h might be sayed in confutation thereof , were it needefull : but we haue dealt long vpon this point , and t is time to hasten forward . by the way vnto the iesuits arguments in the defence of this distinction we answere . 1 we confesse faith is a worke , and in doeing of it we obey the law , because ( as saint iohn speakes ) iohn . 3. 23. [ this is gods commandment , that we beleeue in the name of his sonne iesus christ. ] , and therefore the gospell is called [ the law of faith. ] because the promise of grace in christ is propounded with commandment that men beleeue it . but now we deny that faith iustifies vs , as 't is a worke whi●h we performe in obedience to this law : it iustifieth vs onely as the condition required of vs ; and an instrument embracing christs righteousnesse . nor can the contrary be proued . 2 the iesuits are mistaken in the scope of the apostle rom. 3. whose intent is not to shew the iew or gentile could not attaine sanctification without gods grace ; by such obedience to the law ; as they could performe through the meere strength of naturall abilities . they affirme it strongly : but their proofes are weake , being manyfestly confuted by the whole file of the apostles disputation , who clearely and plainely exclude both iewes and gentiles , from being iustified by the workes of the law without making mention or giueing the least intimation , by what meanes these workes must be performed , whether without grace or by the helpe of grace . yea it had been quite besides his purpose so to haue done . for the apostles argument is cleare as the light ; and strong as a threefold cord . all are sinners against the law , therefore by obedience vnto the law , ( let men performe which way they list or can , without grace or with grace ) no man is in gods sight pronounced innocent , 3 to the last argument out of rom. 4. 4. we answere , the apostle there proues : that the faithfull , children of abraham ; are not iustified by workes . because abraham the father of the faithfull was iustified by faith ; and not by workes . where wee affirme ; that the apostle excludeth all the workes of abraham from his iustification : both such as he performed when he had no grace , and those he did when he had grace . for those workes are excluded wherein abraham might glory before men. now abraham might glory before men as well in those workes which he did by the helpe of gods grace : as those which he did without it . nay more in those : then in these . as in his obedient departure from his owne country at gods command ; his patient expectation of the promises ; his ready willingnesse euen to offer his owne sonne out of loue and duty to god , his religious and iust demeaning of himselfe in all places of his abode . in those things abraham had cause to glory before men , much more , then in such works as he performed before his conuertion : when he serued other gods beyond the flood . therefore we conclude that abraham was iustified ; neither by such workes ; as went before faith and grace in him : nor yet by such as followed after . this is most cleare by the v. 2. [ if abraham where iustified by workes , he had wherein to glory : but not with god. ] admit here the popish interpretation : and this speach of the apostles will be false . thus [ if abraham were iustified by workes ] that is by such workes as he performed without gods gratious helpe [ he hath wherein to glory ▪ ] viz. before men : but [ not with god. ] nay , that 's quite otherwise . for its euident . if a man be iustified by obeying the law through his own strength : he may boldly glory before god , as well as before men ; seing in that case he is not beholding to god for his helpe . but according to our doctrine , the meaning of the apostle is perspicuous . abraham might glory before men in those excellent workes of piety , which he performed after his vocation : and in mens sight he might be iustified by them . but he could not glory in them before god : nor yet be iustified by them in his sight . so then all workes whatsoeuer are excluded from abrahams iustification : and nothing lest but faith , which is imputed vnto him for righteousn●sse ; as it is v. 3. whence it followes . that as abraham : so all others are iustified without all merit , by gods free grace and fauour . for so it followes , verse 4. 5. [ now vnto him that worketh , the wages is not counted by fauour ; but by debt : but to him that worketh not ; but beleeueth in him that iustifieth the vngodly , his faith is counted for righteousnesse . ] these words runne cleare , till a iesuite put his foote into the streame to raise vp the mudde . to him that worketh ] that is , which fulfileth the righteousnesse of the morall law : [ the wages of iustification and life [ is not counted by fauour : but by debt ] for by the perfect righteousnesse of the law ▪ a man deserues to be iustified and saued . [ but to him that worketh not ] that hath not fullfilled the righteousnesse of the law in doing all things ; that are written therein : [ but beleeueth in him that iustifieth the vngodly ] that is relyeth vpon christ , who by his righteousnesse obtained absolution for him ( that is ) rightousnesse in himselfe . ] his faith is imput●d for righteousnesse ] that is . he by his faith ob●aynes i●stification in gods sight : not by merit of his owne , but gods gratious acceptation of christs righteousnesse for his . but here our aduersaries trouble the water by a false inte●●retation . [ to him that worketh ] that is , say they that fulfil , the law by his owne strength . wages is not counted by fauour , but by debt , ] but if he fulfill it by gods grace , his wages is pai●● him by fauour , not of debt . where vnto we reply : that 1 this glose is a plaine corruption of the text. for by workes in this fourth verse the apostle vnderstands that kind of workes were of mention is made v 2 by which abraham was not iustified : and these as we haue shewed where works done by the helpe of grace not by the meere strength of nature . 2 and againe for the assertion it selfe , namely [ he that fulfils the m●rrall law by the helpe of gods grace is iustified , by fauour not by debt ] we say t is ether a manifest falshood or at best , an ambiguous speech . for t is one thing to bestow grace on a man to fulfill the law : and t is another thing to iustifie him ; when he hath fulfilled the law. if god should giue strength to a man exactly to fulfill the morral● law that were indeed of his free fauour and grace : but when this man , that hath receaued this stre●gth shall come before god with the perfect righteousnesse of the law , pleading that in euery point he had done what was required god is bound in iustice to pronounce him innocent , and of due debt to bestow on him the wages of eternall life . adams case is not vnlike to such a man. for god gaue adam what strength he had : yet adam fulfilling the law by that strength , should haue merited iustification and life . therefore when the apostle speake 〈◊〉 all workes in the perfect fulfilling of the law , he sai●h , that [ to him that worketh wages is not counted by fauour but : but by debt : ] he speaketh exactly , and the iesuits in excluding workes done by grace comment absurdly . thus much touching the third point concerning mans iustification by faith alone : as also of the first generall head promised in the beginning . namely , the condition required of vs vnto iustification ( viz. ) faith. sect . 3. chap. i ▪ of the righteousnesse whereby a man is iustified before god : that it is not his own inherent in himselfe : that in this life no 〈◊〉 hath perfection of holinesse inherent in him . i proceede vnto the second generall , of the matter of our iustification where we are to enquire what righteousnesse it is , for which a sinner is iustified in gods sight . iustificat●on and iustice a●e still coupled together ; and some righteousnesse there must be , for which god pronounceth a man righteous : and for the sake whereof he for gi●eth vnto him all his sinnes . no● is a sinner iust before god because iustified : bu● hee is therfore iustified because he is some way or other iust. — the righteousnesse for which a man can be iustified before god is of necessity one of these two . 1 eyther inherent in his owne person and done by himselfe . 2 or inherent in the person of christ : but imputed vnto him . a man is iustified either by something in him and performed by him : or by some thing in another performed for him . the wisedome of angels and men hath not bin able to shew vnto vs any third meanes . for whereas it is affirmed by some that god might haue reconciled mankind vnto himselfe by a free and absolute parden of their sins without the interuention of any such righteousnesse , eithe● in themselues or in christ whereby to procure it : to that we say that god hath seene it good in this matter rather to follow his owne most wise counsailes ; then these mens foolish directions . t is to no purpose now to dispute what god might haue done , whether god by his absolute omnipotency could not haue freed men from a hell , by some other meanes without taking satisfaction for sinne from christ : whether god ought not to haue the same priuiledge which we giue vnto any mortale king , freely to pardon a rebell , and receaue him to fauour , without consideration of any goodnesse in him or satisfaction made by him , or ano● for him ? or , whether sinne doe make such a deepe wound in gods iustice and honour , that he cannot with the safegard of either passe by it without amendes . such question ▪ as these are vaine and curious prosecuted by idle and vnthinkfull ▪ men , who not acknowledging the riches of gods 〈…〉 and grace in that course of their redemption which god hath followed ; would accuse god of indiscretion , for making much adoe about nothing , & teach him to haue go●e a more compendious way to worke , then by sending his owne sonne to 〈◊〉 for vs. 〈…〉 stand what god hath not tell him what he might or should haue done . according to which course of his now reuealed will we know that god hath declared his euerlasting hatred against sinne ▪ as that thing which most directly and immediately opposeth the holynesse of his nature , and the iustice of his commandments . we know that for this hatred which god beareth to sin , no sinfull creature can be able to stand in 〈…〉 and therefore before reconciliation it was needefull , satisfaction should be made where offence had bin giuen . which seeing man could not effect by himselfe ▪ god thought it good to prouide a mediator , who should in make peace betweene both . so that what euer may be imagined of possibility of other meanes to bring man to life : yet now wee know that sicioportuit , thus christ ought to suffer , luc. 24. 26. and that it ( behoued him to be like vs that being a faithfull high priest , he might make reconciliation for our sines . ) heb. 2. 17. leauing then this new way to heauen neuer frequented , but by imagination ; let vs follow the old wayes of iustification that the scriptures haue discouered vnto vs : which are two and no more . either by our owne righteousnesse and workes : or by the righteousnesse & workes of another ( viz ) christ. the former is that way whereby man might haue obtayned iustification and life , had hee not bin a sinner . but now , man , that is a sinner , cannot be iustified and saued : but onely in the later way ( viz. ) by the righteousnesse of christ the mediator . this duine trueth is of most infallible certainty and soueraigne consolation vnto the conscience of a sinner : as shall appeare in the processe of our discourse wherin we shall first remoue [ our owne righteousnesse : that so in the second place we may [ establish the righteousnesse of christ ] as the onely matter of our iustification in gods sight . by our owne righteousnesse we vnderstand as the apostle doth rom. 10 ▪ [ the righteousnesse of the law or of workes ] which is twofold . 1. the fulfilling of the law whether by the [ habituall holynesse of the heart : or by the [ actuall iustice ] of good workes proceeding thence for the law requires both , that the p●rson be holy ▪ endued with all inward qualities of [ purity and iustice ] and that the workes be holy being performed for matter and all the circumstances , according to the commandment . 2 the satisfying for the breach of the law. for he that makes full satisfaction to the law , which is broken , is afterward no debter to the law : but to be accounted iust and no violater thereof : we must now enquire touching these two : whether a man can be iustified ▪ by his owne o-obedience to the morall law ▪ secondly , whether he can be iustified by ▪ his owne satisfaction for transgression of the morrall law. concerning which two quaeres : we lay downe these two conclusions which are to be made good . 1 no man that is a sinner is iustified by ▪ his owne obedience to the morrall law. 2 no man is iustified by his owne satisfaction for his transgression . for the former . it is the conclusion of the apostle rom. 3. 20. therefore by the workes of the law shall no flesh be iustified in his sight ] which we proue by these arguments . the first shall be that of the apostle in the forenamed place which stands thus . whosoeuer is a transgressor of the morall law : he cannot be iustifi●d by his obedience thereto . but euery man is a transgressor of the morall law. ergo , no man can be iustified by his obedience thereto . the maior is an vndeniable principall in reason . it being a thing impossible that a party accused as an offender should be absolued and pronounced innocent by pleading obedience to that law which he hath plainely disobeyed . wherefore the apostle takes this proposition for granted in these words of his [ for by the law commeth the knowledge of sinne ] v. 20. that which conuinceth vs to be sinners : by that t is impossible we should be declared to be righteous . that plea wilneuer quit vs ; which proues vs guilty . yea t were not onely folly , but madnesse to alledge that for ones iust excuse which it selfe is his very fault whereof hee is accused . the maior then is certaine . the minor is no lesse . ( viz. ) that euery man is a transgressor of the morall law ) if any sonne of adam will deny this , his owne conscience will giue his tongue the lie : and the scriptures will double it vpon him . which hauing concluded [ a all vnder sinne ] averre . that b [ if we ( an apostle not excepted ) say we haue no sinne we deceaue our sel●es and the truth is not in vs. ] yea ( if c we say we haue not sinned , we make god a her , and his word is not in vs ] the conclusion then is vnfallable ( that by the obedience of the morall law , no man shall be iustified ( that is ) quitted & pronounced innocent before gods iudgment seate . ] this aposticall argument vtterly ouerthrowes the pride of man in seeking for iustification by the law : and it is of so cleare euidence , that the aduersaries of this doctrine cannot tell how to avoide it . but , for asmuch as many exceptions are taken , and shifts sought out , for the further manifestation of the force hereof against gainsayers of the truth : it will be requisite to examine there euasions . which we shall doe in the next argument . which is this . 2 whosoeuer hauing once broken the law & can neuer after perfectly fullfill it : he cannot be iustified by his obedience thereto . but man hauing once broken gods law can 〈◊〉 after that perfectly fullfill it . ergo , man cannot be iustified by obedience of the law. the maior of this argument is framed vpon another ground then the former & opposed vnto that erronious tenent of our aduersaries . [ that howsoeuer a man be a sinner against the law , yet neurthelesse afterward be may be iustified by his obedience of the law. because god for the time following ▪ giues him grace perfectly to fulfill it . ] which opinion is directly contrary to the reason of the apostle which is : [ that once a sinner , and alwayes vncapable of iustification by the law : for how should the law declare him innocent that hath , though but once transgressed against it . ] hee that hath stollen in his youth , and euer after liued truly and iustly , can neuer quit himselfe in iudgement from the guilt and punishment of thee very by pleading , he hath kept the law in his latter times . obedience that followes after , iustifies not from the guilt that went before . as we shall see more ●ereafter in the point of mans satisfaction . but let vs grant that the law though once broken , yet afterwards fullfilled would iustifie a man : we here defend the minor ( that man hauing broken g●ds law , can neuer after wards perfectly fullfill it ) and so by that meanes also he is excluded from iustification by it . this proposition the romanists will not yeeld to , with out strong proofe : let vs explaine it and confirme it . the proposition may beset downe in these termes [ no man whosoeuer can perfectly fullfill the morall law in this life ] man heare we consider in a two-fold estate of nature of grace . touching man in the estate of nature , it is a greed on both sides that the keeping of the law is vtterly and absolutely impossible vnto him . but concerning man regenerate and iustified , they of rome affirme he may keepe the law : wee of the reformation granting that absolutely it is not impossible ( for we will not say ; but god might if he saw good bestowne such perfection of grace vpon a regenerate man , that afterwards he should liue without all 〈◊〉 , and be translated to heauen without death ) yet , according to the order which god now holdeth in bringing man to saluation ; we deny that there euer was or euer will be any mortall man that hath or shall perfectly fulfill the righteousnesse of the morall law : this shall appeare vnto you , by parting the righteousnesse of the law into its branches , whereby you may see what it is to fullfill the law , and how impossible it is so to doe . the righteousnesse required by the morall law is of two sorts . 1 habituall , in the inherent holinesse of mans whole person , when such gratious qualities are fixed and planted in euery faculty of soule and body : as doe dispose and incline the motions of both onely vnto that which is conformable to the righteousnesse of the law. that such righteousnesse is required by the law , is a plaine case and confessed ; that which commands the good , or forbids the euill action ; doth command the vertuous and forbid the vitious habit too . he that lookes for purity in the streame , cannot but dislike poyson in the fountaine : and god that commands vs to doe good , bids vs also to be holy ; nor can wee doe the one , vnlesse we doe the other . and therefore the apostle ioynes both together . [ the end of the commandement is loue , ( but where ? ) out of a pure heart . ] 1 tim. 1. 5. 2 actuall , in the exercise of all good workes enioyned by the law , and forbearing the contrary euill workes . whether these good or euill workes be inward in that spirituall obedience which the law required ; ( viz. ) in the right ordering of all the motions of our soules , that euery one of our thoughts , imaginations , purposes of our minde , and all the secret workings and stirrings of our affections , be altogether employed vpon piety and charity , not so much as touching vpon any thing , that is contrary to the loue of god , or our neighbour . or , whether these good and euill works be outward in the bodily obedience vnto the law , in doing all and euery externall dutie of religion towards god : of iustice and mercy towards man ; and in leauing vndone the contrary . further this actuall righteousnesse of the law is to bee considered two wayes : 1 as it respects all the commandements , and so that righteousnesse is onely perfect , which fulfils all and euery particular precept of the law. 2 as it respects any one commandement , or any one dutie therein contained . and so we may call that righteousnesse perfect , which exactly performes any one point of the law , though it faile in others . so you see what is to be done of him that will perfectly fulfill the law : let vs now see whether any man can doe so , or no. we say no man can doe it ; and we make it good in the confirmation of these three propositions . 1 no man in this life hath perfection of grace and holinesse inherent . 2 no man in this life can fully obserue all those good workes both inward and outward which the law requires . 3 no man in this life can performe any one particular good worke so exactly , that in euery point it shall answer the rigor of the law , and gods seuere iudgement . for the first we proue it by this argument ▪ where sinfull corruption remaines in part , there in herent holinesse is not perfect . but in euery man during this life there remaineth sinfull corruption . ergo , in no man is there , during this life , perfect inherent holinesse . the maior is without exception . for he that is part bad and sinfull , t is not possible , he should be totally good and holy . the minor is most euident by scriptures and each mans experience and reason it selfe . gal. 5. 17. the apostle describes the combat that is betweene the flesh and the spirit , ( that is ) betweene corruption and grace , in a man regenerate . [ the flesh lusteth against the spirit , and the spirit against the flesh : and these two are contrary one to the other , so that ye cann●t doe the same things that yee would . ] who can say that holinesse is perfect in that mā , in whō corruption of nature , not onely troubleth , but hindreth grace in its holy operation ? shall we say this contention lasts but for a while after a man is newly regenerate : but in successe of time the spirit gets an absolute victory , corruption being not only ouer-mastered ; but also annihilated ? if we say so , experience will accuse vs , & conscience will iudge vs to be lyars where is that man , and who is he named , that can say , he findes no rebellion or distemper in his affections or desires , no disorder in any motion of his soule : but that all within him is sweetly tuned vnto obedience , without iarre and discord arising from corruption ? certainely that humble confession of a most holy apostle , may cause blushing in any such proud iustitiary ▪ had paul the body of sinne in him , and hast thou no●e ? he fights and wrestles , [ against the law in his members , rebelling against the law of his mind . ) yet he is so checkt and mated by it , that [ he can neither doe the good hee would , nor auoid the euill he would not , when he would doe well , euill is still present with him . ] and so tedious is this toyle vnto him ; that he complaines of it at the very heart , and cries out bitterly for helpe in this conflict . whereupon though he haue helpe from god through iesus christ , yet hath hee not full deliuerance from this inherent corruption ; but is faine to conclude in this pittifull manner , [ so then i a my selfe in my minde serue the law of god : but in my flesh the law of sinne . ] euen paul serues god in the better halfe of him : doe what he can , sinne will haue a place in his heart , & a part of his seruice , though he be vnwilling to yeeld it . if any will compare and preferre himselfe to this holy man : he may prooue himselfe prouder , but better then him he cannot . t is arrogance for a simple fryer to claime perfection , when so great an apostle disauowes it . he that will not acknowledge that corruption in himselfe , which paul ( in the name of all ) confesseth in his owne person ; t is not because such a one is more holy then the apostle : but because he is ignorant , and sees it not ; or high-minded and scornes to be knowne of it . furthermore , reason confirmes what scriptures and experience doe witnesse ; ( viz. ) that sinfull corruption will hang fast vpon vs vnto our dying day : for if we suppose an vtter abolishment of sinne and corruption in our nature ; it must needes follow , there will neuer be any sinfulnesse at all in our workes and liues . where the habit is perfect , the action is so too : and a sweet fountaine cannot send forth bitter waters . wherefore seeing not the best of men can liue without manifold actuall sinnes : it it apparent , that this ill fruit comes from a bad humour , in the tree , and this defect of actuall obedience , comes from the imperfection of habituall holinesse . this is sufficient for iustification of the truth of our first preposition [ that inherent holinesse in this life , is not perfect ; ] because t is alwayes coupled with some sinfull corruption . but here our adversaries cry out with open mouth , that we maintaine moastrous propositions . namely b that there is n● inherent holinesse in a man that 's iustified , that after iustification , a man still remaines a sianer and vniust . that in iustification , sinne is not abolished , but onely couered with christs mantle . thence they fall to their rhetoricke , that all calvinists are but painted sepulchers , faire without full of rottennesse within . like foolish virgins that haue no oyle of their owne : but thinke to be supplyed by that of other folkes . like wolues in a lambes skinne , which hides , but takes not away their rauening and fierce nature . like a leprous person in fine cloathes ; that lookes to be fauoured and imbraced by his king , because his is well apparelled . for this is ( say they ) to teach , that a man iustified is yet a sinner in himselfe . that corruption , filthinesse , and vncleannesse remain in him , when yet in gods sight he is accounted pure and cleane , because hee hath hid himselfe v●der the cloake of christs righteousnesse . whence also they tell vs it well follow , wee make christs body monstrous , a holy , beautifull head ioyned to filthy leprous members . christs marriage polluted ; a most holy and faire bridegroome coupled to a foule deformed spouse . to this we say . truth is modest ; yet shee will not bee out-faced with bigge words . their eloquence hath slandered ; partly vs , partly the truth . vs , in that they affirme we deny all inherent righteousnesse in a person iustified , which is an impudent calumny . the truth , in condemning that for an error which is sacred verity taught vs by god in the scriptures , ( viz. ) that a person iustified , is yet after that in himselfe in part sinfull . this we still teach and maintaine for a truth , firme as the foundation of the earth , that cannot bee shaken , namely , that although a iustified person is by the grace of the holy ghost dwelling in him made inherently holy : yet this sanctity is not that perfect purity of the heart , which the law requires , because some degrees of impurity and corruption doe dwell in him till death . and therefore the most iustified person liuing , is yet in himselfe partly sinfull and vniust ; but the sinfulnesse is pardoned vnto him in christ . against this the r●manists contend , labouring to proue , that in him that is iustified . sinne doth not remaine at all : but is vt●erly abol●shed . they proue it by such arguments as these . 1 the scriptures testifie , that christ is the c lambe of god , that taketh away the sinnes of the world . that hee was d offered to take away the sinnes of many . that in repentance , our sinnes are e blotted out . that god will subdue our iniquities and f cast our sinnes into the bottome of the sea ; in allusion to the drowning of the aegyptians in the red sea. wherefore if sinne be taken away , blotted out , drowned in the sea , like the aegyptians : then sure it is abolished , and remaines no longer . 2 they prooue it from the properties which are ascribed to sinne ; as namely these . 1 sinne is compared to spotts , staines and filthynesse : but from thence we are washed by the powring on of ( cleane a water ) vpon vs ; and by the ( blood of christ. ) 2 sinne is compared to bonds , fetters , & the prison , whereby we are holden captiue vnder the power of satan : now christ hath broken these chaines and opened these prison doores , hauing ( deliuered us c from the power of darknesse ) and ( redeemed d us from all iniquity ) & ( made us free e from sinne to be come the seruants of righteousnesse . ) 3 sinne is compared to sicknesses , diseases , & wounds . now god is the best phisition , the most skilfull chirurgian : and where he vndertakes the cure , he doth his worke throughly : he cures all diseases and each on perfectly . he doth not spread on a sick man a faire couerlid , or couer a festred wound with a faire cloth , as caluin imagines : but by a purgatiue potion he expelles the disease , by a healing plaister he cures the wound . so that there is not left , nor corrupt matter , nor dangerous sore , that can proue deadly according to that rom. 8. 1. ( there is no condemnation to those that are in christ iesus . ) that is . there is no matter at all for which they deserue condemnation , as those expound . 4 sinne is likned to death , nay it is the spirituall death of the soule . now he that is iustified is restored to spirituall life , and where life is there death is quite taken away , seing a man cannot be aliue and dead both together . wherefore the apostle saith rom. 6. 6. [ our old man is f crucified with him , that the body of sinne might be g destroyed , that hence forth we might not serue sinne ) and v. 11. ( we are dead vnto sinne. ) hence they conclude . if the filthinesse of sinne be washed away , the chaines of sinne broken , the diseases and hurts of sinne healed , the death of sinne abolished : then it followes , that sinne is quite exstinguished , and remaines no more in those that are iustified . 3 they argue thus . if sinne remaine in those that are iustified and be onely couered : then god either knowes of the sinne or knowes it not . to say he were ignorant of it were blasphemy ( all h things being naked and bare before his eyes . ) if he know it , then either he hates it or he hats it not . if he doth not hate it how doth the scriptures say true that he is a ( god that hateth iniquity . ) if he do hate it thē certainly he must punish it : god cannot see a fault and hate a fault but he must also punish it to . if he punish it , then he which is iustified shall yet be condemned which is absurd . vnto these arguments we answere . vnto the two former thus . when we say sin remaines in a man regenerate and iustified we must distinguish the ambiguity of the word sin. in sin , to vse that distinction which is authenticall with ou● aduersaries ; there are three things . 1 the offence of god , which is the fault . 2 the obligation vnto eternall punishment , which is the guilt . 3 the staine or pollution of the soule , ( viz ) the inherent vitious inclination of it vnto euill . from whence the fault committed first issued , and which by committing of the fault is augmented . for euill once committed leaues a further pronnesse in the heart to doe it againe . this we call the corruption of sinne. thus then we answer . sin doth not remaine in those that are iustified , & regenerate in the two first respects , viz. of the fault and the guilt , both which are takē away by the death of christ. but sin doth remain in the regenerate according to the 3 respect , ( viz. ) the vitious quality and corruption thereof , inherent in the soule : we shall explaine these answeres , and apply them to the arguments . we say then ; that the fault & guilt of sinne in the regenerate , is vtterly abolished by the death of christ. which we doe not take in such a sense as this . that in a man regenerate there is not at all any one fault or guilt to be found , for to say that a man regenerate , when he sinnes , were neither faulty nor guilty , were a grosse vntruth , ● seeing t is impossible that man should sinne , yet god not be offended ; that man should sinne , and yet not be guilty , and deseruing eternall death . wherefore we confesse that in the holiest of men , if they sinne , there 's a true fault , and god is displeased with it ; there is also true guilt , and for it they deserue to goe to hell. but yet this truth also must be acknowledged withall , that all faultinesse and guiltinesse are quite abolished and taken away from them by christ , because that both are pardoned vnto them . god is offended ; but yet they feele not the wofull effects of his indignation : because in christ hee is graciously contented to be reconciled with them . againe they haue deserued euerlasting death : but they come not to the paines thereof , because freed from the punishment by christs satisfaction . thus then we vnderstand the first part of the answere . that the fault and guilt of sinne is vtterly abolished , that is , totally pardoned vnto the regenerate , by meanes of christ , so that no finall eternall punishment shall befall them therefore . the other part . that sinne ( in the uitious quality and corruption if it remaine in men iustified ) we vnderstand with this necessary a limitation , that it remaines in them not in its power and strength : but in its being and life . it hath vitam : but not regnum . it reignes where there is no grace at all : but it liues euen where grace is . which though it mightily a bate to power of it : it cannot vtterly d●stroy its being . hence now its easy to vnty the arguments . sinne is taken away , b●otted out , drowned in the bottome of the sea , in regare of those mischieuous effects which sinne would haue brough on vs : god is reconciled , the obligation , to punishment cancelled ; and all the power , force , & strength of sin defeated ; so that like the dead egyptians they can no longer pursue the israelites to annoy them , not shall stand vp as an aduersary in iudgment to condemne vs. the guilt of sinne is washed away totall by the blood of christ : the filthynesse of corrupted nature is in part by degrees clensed by the spirite of christ powred on vs in his sanctifieing grace . the fetters and bonds of sinne , whereby we were held in bondage vnder condemnation , these are quite broken asunder : but those chaines , whereby with paul , rom. 7 ( we are led captiue ) to disobedience are some broken , all weakened . we are freed from the power of satan and feare of hell : but not wholly freed from sinne , whereby we are often captiues against our will. sinne is a sicknesse , and god is the phisitian ; a wound , and god is the chirurgian , true : but the cures neither perectly , yet correct that word . he cures our sicknesse and sores perfectly : but not suddainely , where he begines the worke he will finish it : but he will not doe all in a day . the cure begins and goes onward to perfection during this life : but t is neuer finished till after death . he forgiues b all our iniquity and that 's done ●utirely and totally [ and healeth all our infirmities ] : but this is by degrees , not all at once . in which course god hath no cause to feare the censure of a iesuite for vnskilfulnesse nor stands he in need of mans counsaile , for prescription , nor mans helpe to hold his hand in working , if the cure goe on more slowly then our foolish hastinesse thinkes fit . that 's fit and best what god thinkes so : and if we count him faithfull and wise in his art ; t is our duty to take his aduice : but saucy persumption to giue him any . lastly , where sinne is said to be the ( spirituall death of the soule ) and so life being restored in iustification death must needes be quite abolished : the weaknesse of this argument appeares streight , if the metaphoricall terme be changed in to proper . the death of sinne is either the separation of all grace from the soule , or the separation of gods fauour from the soule . we are dead in trespasses and sinnes both waies : in regard that in the state of vnregeneration the soule is vtterly destitute of all grace and goodnesse : and also be cause in that condition it is liable to eternall death . now the death of sinne that is eternall death in the perpetuall losse of gods fauour this is cleane taken a way from him that 's regenerate . christ by his death hath purchased to him life and immortality . but touching that other ; ( death ( that is ) the want of all inherent grace in the soule ) they say . that in regeneration grace and holynesse is restored to the soule , yet not so perfectly as to abolish euery degree of sinnefull corruption . before regeneration the soule had no grace atall and so was vtterly dead but it followes not , that therefore in regeneration , it hath all grace giuen it in all perfection , and so made perfectly aliue : what euer harshnesse there is in the metaphore , the plaine termes in this case are smooth enough . a man may be at once a liue and dead , that is , at once a man may bee partly holy , and partly sinnefull . [ our old man is crucified with christ vpon whose crosse it receaued a deadly wound ; ( because christ by his sacrifice hath procured the sending of the holy ghost into the hearts of the elect ; who by sanctifying them , abolished their naturall corruptions by degrees . [ that so the body of sinne might be destroyed . ] that is , not presently annihilated : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of no force and strength , made vnable to worke strongly in vs. [ that henceforth we might not serue sinne . ] though alwayes we should haue sinne in vs. so are we [ dead to sinne ] not as if sinne were vtterly dead in vs ; or had no more working in vs , then it hath in a dead carcase : but because the guilt of sinne is fully taken away , and the power of sinne hat● receiued a deadly wound , doth bleed out some of its life now , and shall infall●bly bleed out the last drop of its life hereafter . vnto the third argument , we answere thus , that the hornes of those dilemma's be made of wood , and may be easily battered . we say then that god sees and knowes the sinfull corruption which is in the regenerate ; for wee cannot assent vnto that wilde and franticke imagination of some ; who haue troubled the quiet of some places in this land , by preaching that god doth not , nay cannot see any iniquity or matter of blame , in those that be in christ iesus . we beleeue that nothing is hid from his eyes : nor be our sins lesse visible to him then our graces . god knowes what sinnes his children commit , he iudgeth them to be faults , and such as deserue his infinite wrath . yea , to goe further , as hee sees the sinne of the regenerate : so he hates it with a perfect hatred ; it being impossible , that his pure eyes should behold impurity and loue it . but now what followes hence ? if he see it and hate it , then he cannot but punish it . true , that consequence is certaine . but what 's next ? if god punish that sinne which is in the regenerate how then is their sinne couered and their iniquities forgiuen ? how doth hee account them iust , whom he knoweth and punisheth for vniust ? here 's a sophisme . he sees sinne , and hates sinne , and punisheth sinne of the regenerate : therefore he punisheth it in , and vpon their owne persons . that 's a non sequitur . hee punisheth it , but t is in the person of christ [ who hath troden the winepresse , ] of the fierce wrath of god conceiued against all sinfulnesse whatsoeuer in his elect : by which meanes his hatred towards the sinne of the regenerate , is fully satisfied , and also his loue towards their persons procured . he graciously passeth by their iniquity , pardoning vnto them what he hates , and hath punished in christ : in which respect he may be truly said not to see that sinne in them which he will neuer punish in them , and to couer that sinne which shall neuer bee layed open in iudgement against them . chap. ii. no man can perfectly fulfill the law in performing all such workes , both inward and outward , as each commandement requires , against which truth popish obiections are answered . and thus much touching the first proposition and the first point wherein man fals short of his obedience to the morall law , ( viz. ) in the imperfection of habituall inherent holinesse . we goe on vnto the next proposition , touching mans actuall obedience vnto the whole law. where we teach , that no man can perfectly obey the law in performing all such workes , both inward and outward , as each commandement requires . a man would thinke this point needed no other proofe but onely experience . in all the catalogue of the saints , can you pricke out one that after regeneration , neuer committed sinne against the law ? we shall kisse the ground he treads on , if we know where that man haunts , who can assure vs that since his conuersion he neuer brake the law. shall we finde this perfection in a monkes cell , or in a hermits lodge , an anachorites mue , vnder a cardinals hat , or in the popes chaire ? all these are cages of vncleannesse , not temples wherein dwells vndefiled sanctity . neuer to sinne ; that 's a happinesse of saints and angels , with whom we shall hereafter enioy it : but whilst w●e are mortall we can but wish for it . [ thy law , ( saith dauid ) is exceeding large . ] it compriseth in it not a few , but many and manifold duties . good workes are by a kind of popish soloecisme brought to a short summe prayer , fasting , and almes-deedes . these are eminent among the rest : but not the hundreth part of the whole number . there is besides a world of duties enioyned , and as many sinnes forb●dden : each commandement hath it seuerall rankes , euery duty its manifold circumstances ; to reckon vp all , were a businesse which the wit of the subtilest iesuite , or the profoundest diu●ne could hardly master . to performe them is a taske , which is beyond the strength of the holiest man , who in finding it a great difficulty to doe any one well , would forthwith iudge the performance of so many an impossibility . but if this suffice not ; we haue expresse scriptures to proue that no man doth actually obey the law in all points . such places are these : ( 1 ) 1 kings 8. 46. there is no man that sinneth not . ( 2 ) eccles. 7. 20. for there is not a iust man vpon ea●th that doeth good and sinneth not . ( 3 ) iames 3. 2. in many things we offend all . ( 4 ) 1 iohn 1. 8. if we say that we haue no sinne , we deceiue our selues , and the truth is not in vs. whence we conclude , that [ de facto ] neuer any man did keepe the law : but brake it in some , yea , in many things . and therefore we say that the dispute of our aduersaries , touching the possibility of keeping the law , vanishes to nothing . for seeing no man hath , or will euer actually keep it ( as the scriptures witnesse ) to what end serues all the quarrelling a●d dispute about the possibility of keeping it . no man shall be iustified by the law , because he hath a power to keepe it if he list : but because he hath actually kept it . whence it is manifest that the reply of our aduersaries is ridiculous . no man indeed doth keepe it : but yet they may if they will. for 1. what is that to iustification ? can a man that 's regenerate be iustified by his obedience of the law , when yet after his regeneration hee doth not keepe it ? 2. and againe . how know these men that there was , or is , such a power in the saints to keepe the law , when yet the world neuer saw it brought into act ? is it not more probable that what neuer was nor will be done , neuer could nor can be done ? were they all idle , and did not doe their best endeauour ? t is true , none doth so much good as hee should and might ; but yet t is a sharpe censure to say that none would put themselues forward to the vtmost of their might . what shall be said of saint paul , ( phil. 3. 12. ) he confesseth that himselfe was not yet perfect : but that he sought after it . how ? negligently ? no , with great diligence and intention . he followed after . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] v. 12. and that eagerly , reaching forth to catch the things that were b●fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 13. and pressing towards the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 14. here was diligence , and we cannot say that saint paul did not doe his best . did paul then fulfill the law ? it seemeth so , for here we see he was willing , and in another place bellarmine tels vs he was able , for so we haue it , paul. 4. 13. i can doe all things through christ that strengtheneth me : that is , fulfill the morall law by the grace of christ. now if hee were willing and able , then certainly he kept it . nay t is certaine he did not keepe it . witnesse the testimony of himselfe . i doe not the good things which i would : but the euill which i would not , that doe i rom. 7. 19. where is the fault then ? in the apostles will ? no , t is plai●e he would haue done it . wast then in his ability ? yea , this was it . to will was present with him : but he found no meanes to performe that which is good verse 8. the iesuite then abuseth vs with a false exposition of of that place to the philippians interpreting it of the apostles ability to performe the morall law , which himselfe meant concerning that strength where with christ enabled him vnto contentation and patience in all conditions whatsoeuer . paul was able to beare all afflictions patiently , to vse prosperity soberly : but to fullfill the law in all things perfectly he was not able . and if he were not , who is ? we conclude that the actuall obedience of the morall law in fulfilling all the commandements exactly , is impossible to a regenerate man in this life . let vs now take a short survey of our aduersaries arguments whereby they would proue that actuall obedience to the whole law is not onely possible : but allso very easy to the regenerate and iustified . they are those . ● that burden which is light may be carried without shrinking vnder it , that yoake which is easy , is worne without paine ; those commandments which are not burdensome , may be obserued without difficulty . but such is the morall law. [ my yoake is easy and my burden light ] mat. 11. 30. [ this is the loue of god that ye keepe his cammandments , and his commandments are not c grieuous . ] 1 iohn 5. 3. ergo , the morall law may be easily obserued . to this we answere , that the place of matthew is to be vnderstood not of the morall law : but of the yoake and burden of the crosse and afflictions which euery one must beare , that will follow christ and obey the gospell . to those that are wearied and laden with the crosse , christs speakes by way of consolation , telling them whether to resort for helpe . ( come to me and i will giue you rest ) that is comfort and deliuerance . 2 then he perswades them to patience vnder their affliction . ( take vp my yoake vpon you ) and beare it chearefully , which is persuasion he strength theus with three arguments . 1 from his owne example . ( learne of me ) to doe and suffer as i doe , enduring so many persecutions and afflictions with all meeknesse and patience . for i am meek and lowly in heart , quietly bearing all wrongs and indignities from man without murmuring against god , repining against man , seeking revenge at their hands that haue vniustly persecuted mee . 2 from the successe of this patient enduring according to christs example . and ye shall find rest vnto your soules ; comfort in affliction , seasonable deliu●rance from affliction . 3 from the nature of such crosses . for my yoake is easie , &c. though they be yoakes and burdens which for the present seeme grieuous : yet they be easie , they be light , because christs yoake and christs burden which he layes on all his true disciples that follow him , and which hee will giue them strength to support and beare out with cheerefulnesse . this seemes the most naturall interpretation of this place , & it is most agreeable to the twelfth chapter to the hebrewes . where the like arguments are vsed to comfort the godly in such afflictions , as follow the profession of the gospell . but yet if we vnderstand it of the yoake and burden of the law : we answere to it , and that place in iohn , that the commandements of god are not grievous to the regenerate ; not because they can perfectly and easily fulfill them : but because that which made them intollerable and vnsupportable vnto them , is now taken away . what 's that ? the rigor of the law in requiring of euery man exact obedience , vnder paine of the curse of eternall death . here was the vneasinesse of the yoake which punched man in his sinfull state ; this was the wai●ht of the burthen , vnder which euery man out of christ must needes be crushed and sinke downe to hell. now christ hauing fulfilled the law , and satisfied for all our trangressions thereof , hath made this yoake easie for the neckes , and this burthen light vpon the shoulders of the regenerate ; because though they be tyed to obey ; yet not vpon those seuere tearmes of being eternally accursed , if they at any time disobey . now they are assured their hearty obedience shall be accepted , so farre as they are able to performe it ; and where they faile they shall be mercifully pardoned . which is a singular encouragement of a christian heart , to shew all willing and cheerefull endeauour in obeying gods commandements , whereby he may giue good proofe of his vnfained loue vnto god himselfe . againe we answere that his vneasinesse and burdensomenesse of the morall law , is to be taken in regard of the enmity and opposition which a carnall man beares vnto the obedience thereof . vnto a naturall man it is the greatest toyle and wearisomnesse in the world , for him to be made to draw in this yoake . for him to bridle his desires : to checke his disordered affections ; to restraine himselfe of his pleasures ; to be tyed to the exercises of religion ; to haue a lawlesse minde brought in subiection to a strict law : oh what a wearinesse is it , how he snuffes at it ? hee chafes and sweats vnder such a burden , more then vnder the waight of ten talents of lead . but now vnto a heart sanctified by grace , all such obedience becomes sweet , pleasant , and delightfull . the heart now loues the holinesse of the law ; it b delighteth in the law ; takes contentment in c the obedience of it , and is full of singular affection and desire after it . whence , though it faile in many things through manifold infirmities and temptations : yet it ceaseth not in a willing , constant , and cheerefull endeauour to performe all . grace fighteth with may difficulties , and in the combate takes many a foyle : but yet at last the victory falls on her side . for ( saith saint iohn , ) d he that is borne of god ouercommeth the world . so that the lust of the eyes , the lust of the flesh , and the pride of life ; which he vnderstands by the world , ( 1 iohn 3. 16. ) preuaile not against him , to turne him away from the holy commandement giuen vnto him . but he still obeyes cheerefully and syncerely ; though not euery way perfectly . this of the first argument . the second is this . 2 if the hardest precepts of the law may be kept ; then much more all the rest which are easier . but the hardest precepts may be obserued , — ergo , the rest also . they proue the minor thus . three precepts there are , which are most hard as all confesse . 1 thou shalt loue the lord with all thy heart . 2 thou shalt loue thy neighbour as thy selfe . 3 thou shalt not couet — the tenth commandement . but now all these three commandements may be kept by the regenerate . ergo the rest ; and so the whole law. wee deny the minor of the prosyllogisme ; and say that those three precepts are not to be kept perfectly by any man in this life . they proue it in each particular . 1 that a man in this life may loue god with all his heart . this they prooue . ● by scripture . deut. 30. 6. the lord thy god will circumcise thy heart , and the heart of thy seed , to loue the lord thy god with all thy heart , and with all thy soule , that thou mayest liue . this is a praediction or promise of that which was heretofore , and is still accomplished in the regenerate , who being sanctified and purified from sinne ( a worke of gods spirit in the heart figured by externall circumcision of the flesh ) should loue god with all their hearts . 2 by example of dauid , who saith of himselfe , psal. 1 9. 10. with my whole heart haue i sought thee ; and god also testifies of him : that he kept his commandements , and followed him with all his heart , to doe that onely which was righteous in his eyes , 1 kings 14. 8. the like is recorded of iosiah , 2 kings 23. 25. and like vnto him was there no king before him that turned to the lord with all his heart , and with all his soule , and with all his might , according to all the law of moses : neither after him arose any like him . these men then loued god with all their hearts . 3 by reason ; for to loue god with all the heart , carries one of these three senses . first , to loue him onely , and nothing else , and so wee are not commanded to loue god with all our heart , because we must loue our neighbour too . 2 to loue him tanto conatu , quanto fieri potest ; ( that is ) as much as may be . nor is this commanded ( saith becanus ) and yet if it were , who would say t were impossible to loue god as much as one can . 3 to loue god aboue all ( that is ) to preferre him before all creatures , before father and mother , as christ did , mat. 10. 37. and as abraham did ; before his onely sonne . now this onely is to loue god with all the heart , and this , men may doe , as appeareth in the martyres and others , who left all for gods loue . vnto these arguments we answere . that it is not so easie a matter to loue god , with all the heart : as these imagine . a bellarmine indeed makes a ( but ) at it . there is nothing required ( saith he ) of vs : but to loue god with all the heart . as if it were as easily done , as spoken . but wee beleeue that in this ( but ) god hath set vp a white , which all the men in the world , may and must aime at : but none will shoot so steadily as to hit it . vnto the place of deuteronomy , we say . god therein tels vs what his gracious worke is in circumcising , or sanctifying our hearts , & what our bounden duty is thereupon ( viz. ) to loue him with all our hearts : the performance whereof wee must endeauour syncerely , chough we cannot doe it perfectly . for the examples of dauid and iosiah , who are said to follow the lord with all their heart ; there is nothing else meant thereby : but a syncere intent and endeauour in the generall to establish and maintaine gods pure religion in their kingdome free from corruption of idolatry ; as also for their owne particular conversation to liue vnblameably . for dauid , t is a cleare case that not perfection ; but syncerity is his commendations ; whose many sinnes recorded in the scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from god to other things . how did he loue god with all his heart when hee defiled vriahs bed , shed vriahs blood , intended to murder nabal , iudg'd away an honest mans lands to a fawning sycophant , with such other faults . the prophet himselfe in that place in 119. psal. witnesseth ; as the vprightnesse of his heart , [ with my whole heart haue i sought thee : ] so withall , the weaknesse and corruption of it ; against which he humblie craues gods assistance in the very next words , [ let me not wander from thy commandements . ] for iosiah : t is plaine that this singular commendations is giuen him , because of his through reformations of the most corrupt estate of religion , which was before his reigne . wherein many godly kings before him had done something in redressing some abuses : but none went so farre in a zealous reformation of all , according to moses law. wherefore the text saith , that there was no king before him like vnto him , which cannot be meant absolutely of all , ( for dauid is said to follow gods will with all his heart ; as well as iosiah : ) but since the time that religion began to bee corrupted in the iewish church , there was none of all the kings of iudah , that was so faithfull as iosiah , to restore all things to their first purity . whence he hath the praise , that he turned vnto god more entirely , then any other king before or after him . but now from iosiahs zeale in reformation to conclude , that in euery particular of his life he kept the law perfectly , louing god with all his heart ; is a consequence , that wants strength of connexion . vnto the reason from the meaning of the law , we grant . that the first is not the meaning of it . but for the second , ( viz. ) that to loue god with all the heart , is to loue him as much as may be . the iesuite hath no reason either to deny , that this is not commaunded ; or to affirme that if it were commanded , t is yet possible to doe it . would any man say ; except he care not what he say , that god doth not command vs to loue him as much as may be ? or will it bee a truth from any mans tongue , to say , that he loues god with as great perfection as may be ? it cannot . which appeares thus . gods will is , that we should loue him with all our hearts . now christ hath taught vs to pray . thy will bee done in earth as it is in heauen . thence t is euident , wee on earth are bound to fulfill the commandement of louing god : as the saints in heauen doe fulfill it . but now our aduersaries themselues grant , that whil'st wee bee [ in viâ ] wee cannot loue god so much as we shall d ee [ in patriâ ] whence it followes , that no man can loue him so much as may be , and as he ought to doe : seeing no man hath his heart replenished with that measure of diuine loue , whereof his nature is capable , which either adam had in his inoncency ; or the saints haue in glory . touching the third sense of the words , we grant indeed ; that to loue god with all the heart , is to loue him super omnia , that is aboue all creatures . but the iesuites take here but one part of true loue of god. t is a singular part of diuine loue , when the heart is so fixed on god : that neither the loue nor feare of any earthly thing can draw it from obeying of god. which we say , is a matter wherein euery one failes in some kinde or other , more or lesse , though in the end may martyrs and other holy men , haue herein by faith ouercome the world . but this is not enough vnto perfect loue , to preferre god before all temporall paines and pleasures , profits or discommodities . he loues god with all his heart , not onely who loues him aboue all , but also obeies god in all . this is the loue of god , that we keepe his commandements . he that for gods loue will not obey gods law : he loues his sinnes more then god. offend but in the least thing , there 's presently want of loue : for hee that will not doe as god bids him then , is voyde of that loue which moues him to obey at other times . he then that keepeth gods word , in him is the loue of god perfect indeed . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 iohn 2. 5. perfect obedience and perfect loue are inseparable . now seeing the former cannot be found in mortall men : we cannot in them seeke for the latter . and therefore this commandement [ loue god aboue all things ] cannot be kept in this life . 2 that a man may loue his neighbour as himselfe . for which purpose they turne vs vnto rom. 13. 8. hee that loueth another hath fulfilled the law. because the law is comprehended in this saying , thou shalt loue thy neighbour as thy selfe , v. 9. and loue doth not euill to his neighbour : therefore is loue the fulfilling of the law , vers . 10. and they bid vs looke gal. 5. 14. where we reade , for all the law is fulfilled in one word : thou shalt loue thy neighbour as thyselfe . hereto we answere . that there 's in these places , nothing that needs answering . we grant , that the loue of our neighbour as of our selues , is the fulfilling of the law ; that is , of the second table of the law , touching our duty vnto man , and so much these places witnesse , commanding vs also so to doe . but now how doe our aduersaries prooue out of these places , that men can perfectly ob●serue this law. we yeeld the regenerate loue their neighboars as themselues : but that perfection of loue , which in euery point fulfils the law , doing our neighbour no hurt , but all good , in all our thoughts words and deeds ; this we cannot grant them , vnlesse vpon better proofes . let vs goe to the tenth commandement , which they say may be kept , that is , 3 thou shalt not couet . this tenth commandement of the decalogue , is ( say they ) possible to be fulfilled by a regenerate man. for three things must be obserued , touching this concupiscence or coueting forbidden in the tenth commandement . 1 the vitious pro●enesse and inclination of nature vnto baddesires , which is styled concupiscence in actu primo . as to haue a theeuish minde . 2 the inordinate motions of the heart immediately arising from that corrupt disposition , which preuent reason , and goe before consent ; as to desire another mans money : but sodenly vanisheth of it selfe , or vpon deliberation t is checkt . 3 the consent of the will , when either it takes 〈◊〉 mediate delight in such desires themselues ; as speculatiue f●rnication &c. or when it resolues to put in execution what the heart imagined ; as to lay a plot to spoyle another of his goods . the two former , the vitious disposition of nature , and the inordinate desires that goe before consent : these be no sinnes ( say the romanists ) and so not forbidden in the tenne commandements . the last ( viz. ) euill desires with consent , they be the very sins which are forbidden in that commandement ; whence they conclude that a regenerate man may auoid the breach of this commandment ; seeing it is in the power of his will , whether he will consent vnto such motions of the heart or no : and if he doe not consent : then , hee sinnes not . herevnto wee answere . that whereas they of rome teach , that the habituall vitiousnesse of nature and the disorderly motions of the heart which goe before consent , are no sinnes : they therein erre grossily against scriptures and sound reason . this the gift of these men alwayes to iudge flatteringly and fauourably on natures side : they concipt to themselues a god in heauen like their god in rome , facilem deum , one that will wincke at small faults , and graunt indulgence by the dozen . looke what they iudge a small matter god must be of there mind : or else they are not pleased . his loue must fit there humors ; what they thinke they can doe ; that god shall haue leaue to command or forbid : but if otherwise they 'le tell him to his face , that he is a foole ct a tyrant , to command them that , which now they cannot performe . for god ( say they ) to require of a man a freedome from all vitious inclinations and euill desires , this were as mad an injunction , as for a master to command his seruant neuer to be hungry , or thirsty , hot or cold , and to threaten him , that hee should looke through a halter , in case it bee otherwise with him . this errour wee shall more conueniently speake of in the refutation of common and generall exceptions , which they make against all those proofes , that doe demonstrate the impossibility of keeping the law , whereof this is one , that concupiscence in the first and second act is not sinne. but now whereas they affirme that it is in a regenerate mans power not to yeeld consent to the motions of sin , and that therefore he may fulfill the law which sayed ( thou shalt not lust : ) we graunt them that the spirit may many times get the victory , ouermastring such vuruly motions of the heart : but this is not perpetuall . for who is there ( except extreamely ignorant of grace and nature ) but will confesse that many times these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affections of sinne ] as the apostle cals them , do work in them so strongly , vpon such circumstances and aduantages ; that they doe not only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , combate and fight ] against the powers of grace : but also [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanquish them ] and euen leade a man regenerate captiue vnto the law or command of sinne . the apostle confesseth so much of himselfe rom. 7. 23. who yet was able to doe as much as he that thinkes himselfe best . and therefore what euer power we may seeme to haue not to yeeld consent : yet 't is certaine that we shall often faile in in our practise . this of the second argument touching the obseruation of the obseruation of the hardest precepts of the law : the third followes . 3 if a man may doe more then the law requires : he may certainely doe as much . but a man may doe more then the law requires . ergo he may doe as much . the minor bellarmine proues by the example of the young man mat : 〈◊〉 9. who telling christ that he had obserued all the commandements and that from his youth ; our sauiour bids him doe one thing more and then he should be perfect . [ if thou wilt be perfect , go sell that thou hast and giue to the poore and follow me . ] ver . 20. now if the young man had done this , he had done more then the law required . in as much as whatsoeuer the law required he had obserued formerly . for do you not beleeue him that he spake true ? [ all these things haue i obserued from my youth ] verse 9. whereto we answere . that we doe not beleeue the testimony of that vaine young man touching his owne righteousnesse . who boosted of keeping the 2. table in the outward duties thereof : when as yet he wanted inward charitie towards his neighbuor and loue towards god. he auou●hed that he had kept all perfectly fulfilling that commandment [ thou shalt loue thy neighbour as thy selfe : ] and there vpon is so bould as to aske christ. what lacke i yet ; christ to conuince him of his pride and wants , put him to the triall . if thou hast such perfect charity towards man ; then certainely if god command thee to bestow , that a part , but all thy goods vpon the poore , vpon promise of better things to thy selfe : thy duty vnto god and singular charity to men , will make thee doe so . [ goe then sell all that thou hast and giue a to the poore . ] vpon this speciall commandment , this couetous mind shews it selfe . nay , 't is plaine he loued not his neighbour , so well as his riches . he is neither so dutifull to god ; nor charitable to the poore : as for either of their sakes , to part with his possessions . but , might he say , what ? will not ordinary almes , or a little more then ordinary serue the turne ? must i giue away all . ind●ede the law requires that i be mercifull to the poore : but where 's any law that bids me sell my whole estate and distribute to them that want ? christ layes an vnnecessary burden vpon me ; if i cannot be perfect without vndo●ing my selfe , i will content my selfe as i am , and not seke after such perfection . heere a papist will say he speake reason , seeing christs speech was but acounsaile of more perfection , then the law required . now a man is not to be blamed if he chuse only to be as perfect as the law commands him , and so this young man was : if you 'le beleeue him or them . but the scripture makes it plaine that he did euill in disobeying christ ; and , that if he had obeyed him in that particular , he had done no more then the law required at his hands . for obedience to euery speciall commandment is included in the generall . the law indefinitely commands vs to giue almes : now if god by a speciall commandment limite how much we shall giue ; whether halfe , or all our estates , to obey such a perticular precept is not to do more then the generall law requires vs. such a particular commandment was this of christ vnto the young man , wherein he sets him a spell , according to that conceit of perfection which he had of himselfe : putting him to the practise of the highest duty which the law of liberality can possible require of a man ( viz. ) to part with all . this he ought to haue done vpon christs particular commandment ; in not doing of it he brake the law , and proclaimed his heart to be full of couetousnesse , deuoide of faith in god ; and true charity towards his neighbour . from this place then our aduersaries cannot proue , that this young man might haue doen more then the law required : or that wee are bound at any time to doe as christ bid him . christs command was for his particular triall : not for our imitation . they that take it otherwise be a generation of men that professe beggery ; and possesse kingdomes , who were willing enough to part with that little they had of there owne , that so they may liue the more largely and plentifully vpon other mens . wee goe forward to the next argument . 4 if the law were impossible to be kept it were no law : for there is no law of things impossible . yea god were more cruel and foolish then any tyrant , too command vs to doe that which is impossible for vs to doe . to this wee answere , that the consequences were true if god had giuen a law which men neuer had strength to performe . but now the law written in tables on mount sina , was but a reuiuing and repetion of the same law , which was written in adams heart ; the characters whereof were now defaced in his sinnefull posterity . adam had strength sufficient to fulfill it : which as he receaued for himselfe and vs ; so he lost it for both . neuerthelesse though strength to obey be lost : yet the obligation to obedience remaines . we are no more discharged of our duties , because we haue no strength to doe it : then a debter is quitted of his bands because he wants money to make payment . nor is this cruelty or folly in god , that when he published this law vnto the isralites , he did not qualifie the exactnesse thereof , fitting the precepts to there abilities , commanding thē to do iust as much as they could or would do . had god made a law in that sort in fauour of mans sinfull nature : they might with better reason haue layd folly to his charge , for bending the rule to the crokednesse of mans heart ; and not leuelling it according to the streightnesse of the rule . god was to set forth a law of liberty , that should not flatter but freely rebuke man of all vnrighteousnesse ; a a perfect , law containing in it a full description of holynesse and iustice , which man ought to haue and performe towards god and his neighbour : & in this case god had iust reason to haue respect vnto mans duty ; not his ability , which once he had ; but now had forfited and lost . the next argument is . 5 euery prayer made in faith according to gods will is heard and granted . but we pray that we may fulfill the law perfectly . ( for we pray that we may doe gods will in earth , as it is in heauen . ) ergo god heares vs , and giues vs such grace that we can doci . hereto we answere . that this prayer shewes vs what we are bound too ; and what is our duty continually to endeuour . that we may doe gods will euery day more perfectly , cheerefully and constantly , then other . and so farre god heares the faithfull prayers of his louing children , enabling them to better performance , the longer they liue . but that such perfection of obedience is giuen to vs in this life ; as the saints enioy in heauen , will not be graunted by our aduersaries themselues . wherefore they must also grant that that prayer is heard and granted vs by degrees . in this life we attaine such perfection as god sees fit for vs : afterwards , that which is compleate . 6 they proue by these scriptures , that the law may be fulfilled . gal 5. the apostle reckons vp the fruits of the spirit . loue , ioy , peace &c. then he sayth ver . 23. that against such there is no law. [ that is ( sayeth bellarmine ) the law cannot accuse such men of sinne. so 1 iohn . 3. 9. [ whosoeuer is borne of god , doth not commit sinne , for his seede remayneth in him ; and he cannot sinne because he is borne of god. ] ergo , the regenerate cannot so much as breake the law. we answere . that both these places are peruerted by false interpretations . against a such there is no law sayth the apostle . against what ? such persons , or such graces ? if it be meant of persons , ( viz. ) that such as haue the spirit , and bring forth the fruits of the spirit there mentioned against those there is no law : we must take it in the apostles owne meaning , which hee expresseth . verse 18. [ if yee he led by the spirit ye are not vnder law ] how is that ? are not the regenerate vnder the law , that is vnder the obedience of the law ? yes , wee graunt on both sides that grace frees vs not from subiection and obedience vnto gods law. how then are they not vnder the law. t is plaine . they are not vnder the curse and condemnation of the law , as those be that walke in the flesh and doe the workes thereof , who therefore [ shall not inherit the kingdome of god ] v , 19. and that 's to be accursed . but such as walke in the spirit being regenerate and iustified , are not vnder the curse : and therefore though the law may and doth accuse them of sinne : yet the law is not so against them , as to bring condemnation vpon them ( as it doth vpon other ) from which in christ they are freed . if the clause be vnder stood of the graces of the spirit , there reckoned vp the sense is this . against such workes there is no law forbidding them , as there is against works of the flesh : these agreeable , those contrary to the law . but this makes nothing to our adversaries purpose . for the place in iohn [ he that is borne of god doth not commit sinne yea cannot . ] if our aduersaries exposition according to the very letter may stand good it will ●ollow . that in the regenerate there is not onely a possibility to keepe the law : but also an impossibility at any time to breake it . but they easily see how absurd this position is , and that it being graunted their doctrine of falling away from grace lies flat in the dust ; seeing iohn sayeth expresly . that a man regenerate , not onely , doth not , but cannot sinne. therefore certainely he cannot fall from grace . wherefore they helpe it out with a distinction . hee cannot sinne , that is , mortally . he may sinne , that is , venially , and veniall sinnes may stand with grace and with perfect obedience of the law. this distinction is one of the rotten pillars of the romish church ; tw'ill come in fit place to be examined hereafter : for the present , we say , hee that sinnes venially ( as they mince it . ) breakes the law ; and againe a man regenerate may sinne mortally ; which is true not onely according to there doctrine who teach that a man may fall from the grace of regeneration which to doe is a mortall sinne : but much more according to the scriptures and experience which witnesse that peter , dauid , solomon , and many , yea all the saints , haue at sometime or other there greivous falls ; out of which notwithstanding , by the grace of the holy ghost , abiding in them they recouer themselues so that finally they fall not a way . the last argument is from the examples of such men as haue fulfilled the law. 7 the scriptures record that diuers men haue beene perfect in fulfilling the law in all things : 〈◊〉 b abraham , c noah , d dauid , e iosiah , f asa , g zacharie and elizabeth , the h apostles , and other i holy men. therefore the law is at least possible to bee kept by some . not to stand in particular examination of all the places of scripture , which are alleadged for proofe of these examples ; we answer briefly . that it is euery mās duty to aime at perfection in his obedience , according to christs commandement , mat. 5. 48. be ye therfore perfect , euen as your father in heauen is perfect . 2 that in this life there are many degrees of grace , which god bestowes diuersly on diuers men , according to his owne pleasure , and their greater or lesse diligence in the practise of holinesse . so that comparatiuely some men may be said to be perfect , because farre more perfect then others , as the greatest starres bee said to be of perfect light , because they shine brighter then those of lesser magnitude , though yet not so bright as the sunne . but 3. we affirme that no man in this endeauour after perfection , goes so farre , as for inward holinesse and outward obedience to answere the perfection of the law in all points . euen in these holy saints which they bring for instance , the scriptures haue recorded vnto vs their failings , that in them at once we may see a patterne of holinesse to be imitated , and an example of humane infirmity , to be admonished by wee haue a abraham , somtimes misdoubting of gods promise & protection , and helping himselfe by a b shift scarce warrantable . c noah ouer-seene in drinke . d dauid breaking the sixth and seauenth commandements , one after another . e iosiah running wilfully vpon a dangerous enterprise against gods commandement . f asa relying on the king of syria for helpe against the king of israel , and not vpon the lord , g & in a rage imprisoning the prophets for reprouing him ; h and in his disease seeking not to the lord : but to the phisitians . i zachary not giuing credence to the angels message . the k apostles all at a clap forsaking , or denying christ. we cannot then in these saints finde perfection in the full obedience to the law ; amongst whose few actions registred by the holy ghosts penne : we may reade their sinnes together ; with their good workes . and had the scriptures beene silent in that point : yet who could thence haue concluded , that these men or others had no faults , because no mention is made of them ? it was gods purpose to relate the most eminent , not euery particular action of their liues ; euen christs story fals l short of such exactnesse . wee conclude then notwithstanding these arguments . our second proposition standeth firme and good ( viz. ) that no man in this life can fulfill the law in euery duty both inward and outward : but that the iustest man on earth will faile in many things . so if he should seeke for iustification by this his actuall obedience to the law : he throwes himselfe vnder the curse of the law. for cursed is euery one that continues not in [ all ] things , which are written in the booke of the law to doe them , saith the m apostle out of n moses . which curse must needs light on those , that are of the workes of the law , that is , seeke for iustification and life by the obedience of the law , which yet they cannot in all things perfectly obey . chap. iii. no man in this life can performe any particular good worke , so exactly that in euery point it shall answere the rigour of the law , proued by conscience , scriptures , reason ; and popish obiections , answered . i proceed vnto the last proposition , which concerneth mans actuall obedience to any one particular precept of the law. wherein will appeare the third imperfection of mans obedience in fulfilling of the morall law. we haue seene . that no man hath perfect inherent sanctity free from natures corruption . againe , that no man can performe perfect actuall obedience to all and euery duty of the law without failing in any one point . and this much our aduersaries will not much sticke to yeeld vnto vs , and confesse . that there is no man , but sinneth at some time or other ; and that t is scarce possible to avoide veniall sinnes , as they stile them . but then they deny vtterly . that a man sinnes in euery particular good worke ; though he cannot doe all perfectly , yet in some he may exactly fulfill the righteousnesse of the law , not missing in any one circumstance . and therfore at least by that obedience he may be iustified . this opinion of theirs hath neither truth in it selfe : nor yet brings any benefit at all to their maine purpose in prouing iustification by workes . for to what end serueth it them to stand quarrelling for the perfectiō of our obedience in some one or two good works ; when yet we faile in many things besides ? one thing well done will not iustifie him that doth many things ill . for that of saint iames must be a truth : hee that keepeth the whole law , and yet faileth in one point , is guilty of all . iames 2. 10. much more guilty is he , that keepeth it in a few : and breakes it in many . but yet further , we reiect this opinion also , as an errour : and we teach on the contrary . that no man in this life can performe any one particular good worke , so exactly , that in euery point , it shall answere the rigour of the law , and the seuere tryall of gods iudgement . about this assertion our aduersaries raise much stirre and many soule slaunders against vs , proclaiming vs to all the world , open enemies to all good workes , that wee bee factors for the kingdome of darknes , promoting as much as in vs lyeth all licentiousnesse in evill courses , and taking of the courage and endeauour of men after pious duties . for who will set himselfe ( say they ) to doe any good worke if the protestants doctrine be true , that in doing of it he shall commit a mortall sinne ? who wil pray , fast , and giues almes , if when he doth these things he cannot but sinne ? as good then it were to doe euill as to doe good : a man can but sin , and so he shall , let him doe his best . these slanderous incongruities fastened on vs , spring not out of our doctrine rightly vnderstood : but out of froward and peruerse hearts , that will not see the truth . such aspersions will easily bee wiped of , when after the confirmation of the trueth wee shall make answere to such obiections , as seeme to infringe it . we say then . that no man can performe any good worke required in the law with such exact observation of every circumstance : that ( were it examined by the rigour of the law and gods iustice ) no fault at all can bee found in it . this we proue by conscience , by scriptures , by reason . first we here apeale vnto the conscience of man , the iudgment whereof is to be regarded ; and whereunto we dare stand in this matter . thou that boastest that in such and such good workes ; that thou hastnot committed any sinne at all . darest thou indeed stand to it , and vpon these tearmes appeare in gods iudgment ? darest thou abide the strictnesse of this examination standing ready to iustifie thy selfe against euery thing that hee can obiect ; wilt thou venter thy selfe vpon this tryall euen in the best works thou dost , that god cannot with his most piercing eye of iustice spy a fault in thē , if he number thē , he shal find nothing short ? if he weigh them not one graine too light ? againe let conscience speake , when thou hast prayed , fasted , giuen almes , done any other excellent worke of piety and charity in the deuoutest , and most vnblameable manner thou thinkest possible . thinkest thou verily , that in this case thou doest not at all stand in need of gods fauour , to passe by thine infirmities , and that thou needest not euen in this behalfe pray ; lord forgiue me my trespasses ? what man durst say or thinke in any good worke : lord in this particular i doe not desire thou shouldest be mercifull vnto me ? without doubt there is no man liuing vpon earth that shall in serious consideration of the seuerity of gods iudgement , and the great infirmity of his owne nature , compare his own obedience with the seuerity of gods iustice , but his heart will presently shrinke within him , and his conscience shunne this tryall ; as much as euer adam did gods presence . the thought of such a strict proceeding in iudgement , would make the proudest heart to stoope and tremble , the boldest face to gather blacknesse , filling the soule with an horrible feare in the expectation of that day ; should the most innocent life , the most holy actions of men be there scanned according to the rigour of iustice : not graciously pittied , pardoned , and accepted according to that mercifull loue of god which couereth and passeth by multitudes of sinnes . t were arrogant pride in any man to vtter that speach in a sober temper ; whereunto iob breakes out in a passion , chased by the sense of his miserable tortures ; and the froward disputes of his friends . a oh ( saith he ) that a man might pleade with god , as a man pleadeth with his neighbour . and againe , lay b downe now , put me in a surety with thee , who is he that will strike hands with me ? and againe , oh that c i knew where i might find him , that i might come euen to his face , i would order my cause before him , and fill my mouth with arguments . i would know the words which he would answere mee , and vnderstand what he would say vnto me . speakes the man reason ? or is he beside himselfe ? what ? challenge god to dispute with him , and hope to make his party good in the quarrell ? this was iobs infirmity ; it s our aduersaries arrogancy , who dare set their foot against gods ; and bid him pry as narrowly as hee list into their good workes : they will maintaine the righteousnesse thereof against all that he can obiect to proue the least sin●ulnesse . iob saw his folly : god grant that these may theirs . in a calmer temper , when conscience was not ouerclouded with griefe and anger : he reades vs a quite contrary lesson . in the 9 chapter of his booke . how should man be iust with god ? if he contend with him he cannot answer him one of a thousand , v. 2. 3. and againe , hauing reasoned & questioned of gods wisdome & power , not to be questioned or resisted by any . how much lesse shall i answere him ( saith he ) & chuse out my words to reason with him ? whom though i were righteous , yet would i not answer : but i would make supplication to my iudge , v. 14. 15. further , if i would iustifie my selfe mine own mouth will condemne me , if i say i am perfect , it shall proue me peruerse . though i were perfect yet would i not know my soule , i would despise my life , v. 20. 21. and once more . if i wash my self with snow water , & make my hands neuer so clean , yet that thou plunge me in the ditch , & mine own cloathes shall abhorre me . for he is not a man as i am that i should answere him , and we should come together in iudgement , vers . 30. 31. 32 see , this holy saint , who elsewhere stands peremptorily to the defence of his innocency and vprightnesse against that wrongfull imputation of hypocrisie which his friends charged him withall , telling them that till he die , he wil not take away his innocency from himselfe , nor his heart shall not reproue him of his dayes : yet when he sets himselfe before the tribunall of gods iustice , he dares not stand out in his own iustification , but submits himselfe to the mercy of his iudge , with humble supplication for his fauour . these confessions of iob be not complements out of a fained and needlesse modesty : but the fruits of a conscience rightly informed and apprehensiue of its owne sinfulnesse , and the seuere rigour of gods iudgment . the serious meditatiō of which two particulars , we commend vnto our aduersaries , and all other of their humour ; that are apt to entertaine fauourable and gentle opinions touching their sinnes : and withall to nourish high conceits of their owne goodnesse . whence they grow by degrees to thinke , that gods iudgement is like their owne foolish imaginations ; and where they out of blindnesse or selfe-loue cannot see a fault : that there god himselfe can finde none . we hardly see beames in our own eyes : are we then so skilfull to spie the smallest moate ? who can vnderstand his faults ( saith dauid ) wilt thou answere him ; yes i doe ? a secret fault may soone s●●p it , a deceitfull heart may in one circumstance go beyond thy wit & watchfulnesse . here then humility would doe well , and prayer for thy ignorances , for thy secret sinnes ; vnknowne to thy selfe as much as others . here true modesty would haue her place , that thou preferre gods wisedome and iudgement aboue thine owne , remembring that he iudgeth not as man iudgeth : but sometimes otherwise then thou doest , accounting that abhomination , which in thine eyes is much set by ; and alwayes more exactly then thou caust ; seeing much euill in that where thou seest little , and some euill where thou think'st there is none . and therefore alwayes speake vnto thy selfe in those excellent words of saint iohn ▪ if my heart condemne ( as in many things it doth ) god is greater then my heart , and knoweth all things . 1 iohn 3. 20. god forbid then that in any thing i should presume to pleade with him in my iustification . he is wise in heart , and mighty in strength ; who hath hardened himselfe against him and hath prospered , iob. 9. 2. thus much touching our first argument , for the inward witnesse of the conscience . which in the most innocent life , often in the most holy worke , drawes backe from gods iudgement seat , and is afraid to put it selfe vpon the tryall of his seuere iustice. wee haue the scriptures to witnesse vnto vs the same truth . psa. 143. ● . 2. [ heare my prayer o lord giue ear● vnto my supplication : in thy faithfulnesse answere mee and in thy righteousnesse . ] here the prophet seemes to appeale to the iustice of god requiring his helpe vpon such tearmes , as if god out of pure iustice could not haue denyed him . but t is nothing so . t is the mercy of god the holy prophet sues vnto . answere me in thy faithfulnesse and righteousnes , that is , in those gratious promises , wherin thou hast made mee to trust , where vpon i doe rely . thou art iust and faithfull : in keeping promise , be so to me in my distresse , who according to thy promise seeke vnto thee for succour . vnto this righteousnesse of god dauid presents himselfe , and his supplications ; but before that strict & severe iustice of god he dares not stand , but in all submissiuenesse prayes in the next words . [ and enter not into iudgement with thy seruant . ] he craues mercifull audience of his prayers : but deprecates the strict examination of his life and doings . he knew well that if god should deale with him vpon so hard termes ; his owne innocency could neuer haue made his prayers exceptable ( for ( saith he ) in this shall no man liuing be iustified ) . the force of this place a bell. seekes to decline by three poore miserable shifts . that dauid would not haue god enter into iudgement with him to iudge him ( seili●et ) according to such things as he had of himselfe : but according to such things as god had giuen him , that is , iudge mee not according to that righteousnesse which i haue by nature : but according to that righteousnesse which thou hast giuen by thy grace . ) which interpretation how ridiculous a phantasy it is , and quite besides the meaning of the prophet , t is easy for any one to iudge by reading of that psalme . bell. therefore hath another string to his bow : but as rotten as the former . 2 that the place is meant of veniall sinnes without which a man cannot liue , and though they be small faults : yet would it be no iustice in god to punish them . so that the meaning is , [ lord enter not into iudgement , ] that is , lord i will not contend with thee i confesse my selfe a sinner and craue pardon , diuers small faults i haue committed not against the law : but besides the law , and thou mayest easily pardon them . my case is not singular . i doe therein , but as other men doe , amongst whome , there is none so iust but some time failes and offends . and therefore doe not lay such faults to my charge . men of corrupt conscience that thus sport with sinne and play with the scriptures . the iesuite must bring vs better proofes , then he doth , else wee shall neuer beleeue that dauid was a man of bellarmine his mind touching veniall sins . that doctrine is part of the dregs of corrupted nature , maynatined by popish moabites , who are setled on thier lees , infatuated by the loue of sin , and flattering themselues in that wickednesse as little & light which god accounteth worthy to be ha●ed . wee acknowledge no veniall sinnes : but such as deserue eternall death , which hereafter we shall make good . and therefore if dauid would not that god should enter into iudgement with him , because of veniall sinnes that accompany his holiest practises , t is in effect , that which we say ; the difference is onely in an epithete . we say dauid prayed not to come into iudgement , because [ his best workes were sinfull : ] and bellarmine addes , because venially , or , pardonably sinnefull . which aduantageth him not a jot . for let him mince it , how him l●st●tis manifest , that these were such sinnes , as for them dauid durst not venter his best workes to come vnto the barre of gods seuere iudgement . there is yet another deuise . that thirdly dauid speakes by comparison . ( viz. ) that that though the righteousnesse of his workes were true , being absolutely considered : yet being compared with gods righteousnesse , it seemed to be vnrighteousnesse . as a candle set in the sunne , seemes to haue no light : and a little light compared to a greater , seemes darkenesse . whereto we answere that dauid here makes a confession of his owne sinfulnesse ; not a comparison of his owne righteousnesse , with the righteousnesse of god. he desires that god will not enter into iudgement with him ; not because he had not so much righteousnesse as god , in comparison of whom it seemed little or nothing : but because he was sinnefull , and had not so much righteousnesse as he should . man may haue a righteousnesse of his owne ; infinite degrees , below the righteousnesse of god , which yet may passe the tryall of gods iudgement without all reproofe . as is manifest in the righteousnesse of adam and christs humanity : both which , though inferiour to gods righteousnesse , were yet able to endure that strict examination . wherefore wee are not accounted vniust for that imperfection , because we haue lesse righteousnesse then our maker : but because wee haue not so much as we ought to haue , according to the capacity of our nature wherein hee made vs. but of this more hereafter . let this serue for the clearing of this first place of scripture , and the exceptions against it . the second place of scripture , is that , isa. 64. 6. but wee are all as an vncleane thing , and all our righteousnesse is as filthy ragges , and we all doe fade as a leafe , and our iniquities like the winde haue taken vs away . this is the confession of the church of god , submitting herselfe to him in the acknowledgement of her sinnes , and the iustnesse of his anger against her . the confession is euery way generall : both for persons , not one excluded ; we all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as an vncleane thing , and likewise for workes , none are excused from faultinesse . all our righteousnesse ( nay in the plurall ) all our righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as filthy ragges . hence they acknowledge that god is iustly angry with them , and that in his righteous displeasure , they are afflicted , consumed and brought into great aduersity , the glory of the church , and state decaying more and more , like a fading leafe that fall● from the tree , and is driuen away with the winde ; and wee all doe fade as a leafe , and our iniquities like the winde haue taken vs away . against this plaine acknowledgement of mans sinfulnesse in all his most righteous workes , the iesuites except diuers wayes . 1 that the prophet speakes here in the person , not of the godly : but of wicked , who make here this confession of their sinnes . and how proued they this ? thus. the text saith . behold thou art wrath , for wee haue sinned . now god is not angry with the godly : but with the wicked . againe , the text saith , there is none that calleth vpon thy name . that is , none of the wicked persons , for the godly doe call on gods name . this exception is manifestly refuted by the whole order of the text , whereby it is apparent to any that hath but halfe an eye , that this recognition of sinne , and prayer for mercy beginning at the 15 verse of the 63. chapter , to the end of the 64 chapter , is made by the whole church , and all the faithfull therein , confessing their owne faults , as well as others , and suing for reliefe , not onely in behalfe of others , but of themselues too . his reasons are worth nothing . god is not angry with the godly , saith bellarmine . no ? then peter is in an errour , who saith , 1 pet. 4. 17. 18. the time is come that iudgement must begin at the house of god ; and if it begin at vs , what shall the end of them be that obey not the gospell of god ; and if the righteous be scarsly saued ; where shall the vngodly and sinner appeare ? here 's iudgement on gods house , that is , on the righteous , that obey the gospell , as well as on the vngodly that obey it not . and so t is , when the godly sinne , they smart for it , in priuate afflictions , in publique calamities , both wayes they finde god is not well pleased with their ill doings . when a church and a state is ruinated , may not the most righteous take vp this confession . lord thou art angry for we haue sinned euen we by our sinnes haue hastened and increased the publique miseries ? i trow , none will deny it . againe , the text speakes of those that doe not call vpon gods name . but the godly call vpon it , ergo. t is not meant of them . true , they doe call vpon gods name : but is this done alwayes with that diligence , with that zeale which god requires ? how comes it to passe then , that the godliest men are many times secure , slothfull , cold and carelesse in the duties of gods most holy worship ? yea , in the corrupt and declining times of the church this happily is their fault chiefly , who themselues begin to freeze in so generall a coldnesse of the season , loosing much of that seruency of spirit which the apostle requires of vs , as at all times : so then especially , when it should reuiue and put heat into others , when their loue of religion begins to waxe cold . at such times zeale in gods seruice , vehemency in prayer , constancy in all relious exercises , resolute , but discreet forwardnesse in the holy profession of religion is most commendable . but yet it so comes to passe , that euen then much security and slackenesse ouercomes the godly , and whilest they should be a meanes to preuent a mischiefe , they hasten it vpon themselues and others . and thus the iewish church here in this place confesseth , that there were none that called on the name of the lord , a carelesse negligence , and slacknesse in the seruice of god , was come vpon them , so that as it is in the next words , [ there was none that stirreth vp himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take hold of god. ] none awaked and rouzed vp himselfe with diligent endeauour to apply himselfe to the worship of god , a fault wherewith god may iustly be angry : as hee then was . this first exception then is friuolous . others there bee as idle . 2 that by ( all ) in this place is to be meant the greatest part ; not all the iewes , nor all their works were sinfull ; but the greatest part . for so the word [ all ] is taken in some places of scripture : and therefore the iesuits thinke , it must needs be taken so here . 3 that if it be meant of ( all ) simply : yet t is not to bee vnderstood at all times . all the people and their workes were nought and sinnefull , when they were to be caried away captiue : but it followes not , that they were so at other times . 4 this must be restrained to the righteousnesse which consistes in obedience to the ceremoniall law. [ all our righteousnesse ] that is , all our ceremoniall workes in sacrifices , obseruations of sabboaths , new-moones , fasts and such like , [ are as filthy clouts ] being done in that manner as wee doe them ( viz ) without faith and obedience . to these we say . that there would neuer be an end , were a man bound punctually to refute euery cauill , which an aduersary may frame out of his fancy-full imagination , and froward heart . we owe the romanists no such credit : as to assent to any point of religion vpon their bare affirmation . we can as confidently deny such exceptions as these , without yeelding them a refutation : as they doe boldly make them without bringing any proofe . and certainely most vaine and vngodly is that course which our aduersaries or any that tread in there steps doe hold in their disputations , about serious points of christian doctrine : when being vrged with conuincing scriptures , they thinke they haue done the part of schollers , and satisfied the consciences of others desirous of truth , if they can amuse and stonny you a little with two or three interpretations and prety exceptions , and so leaue you to chuse which you list . they will not tell you which they will stand to : but euen when there answers crosse one another , yet all shall downe , that if one helpe not , another may , and altogether may vexe you , when they cannot satisfie you . this quarrelsome humour of men , who seeke not the truth in loue : but write to maintaine , to dispute , is not the least vexation of the spirit , and wearinesse to the flesh of man ; as all those will witnesse , whose much reading hath led them along into the perplexed mazes of schoole-learning , whether diuine or humane . the third place of scripture is , psal 130. 3. if thou , lord shouldest marke iniquities , o lord who shall stand ? this place is parallell to the former , wherein the holy prophet desires god to be attentiue to the voice of his supplications , craues this audience meerely of gods fauour ; not vpon any righteousnes or worth of his own . as for that he confesseth . that if god should be strict to obserue wherein hee and all men doe amisse : neither himselfe , nor any other could be able to stand in his presence . whence he flies from his iustice vnto his mercy . but there is forgiuenesse with thee that thou mayest be feared . verse 4. presumption then it is , and arrogant pride for any romanist to say . lord if thou doe obserue iniquities : yet i shall be able to stand . in such and such good workes , be extreame to marke what is done amisse ; i feare not the tryall , nor will sue to thy mercy . from scriptures we come to reason . which is thus . wheresoeuer there is concupiscence and inordinate motions of the heart ; wheresoeuer there 's a defect of charity towards god and man ; wheresoeuer veniall sinnes ( as our aduersaries cals them ) are mingled with good works : there the best workes of men are not free from some corruptions and sinfulnesse . but in a man regenerate there is concupiscence and euill motions of the heart present with him , when hee would doe good ; there is a want of that measure of loue to god and charity to man , which he might and ought to haue , there also are besides many veniall faults that accompany his best workes . ergo , the works of a man regenerate are not euery way good : but in part sinfull . the minor is cleere and confessed by our aduersaries : especially for the two former circumstances of concupis●●●ce , and imperfection of charity : and for veniall sinnes , they also acknowledge it a very hard matter to 〈…〉 in any good worke . wherefore they are a driuen in a desperate manner to deny the maior and to auouch . that neither concupiscence nor imperfection of charity to god or our neighbour ; nor yet veniall sinnes mingled with good workes , doe at all impaire the goodnesse and perfect righteousnesse o● our obedience to the law ; but that they are as good with those infirmities , as without them . bad causes must be helpt out , by bold and desperate attempts ; and so it ●ares with our aduersaries in this point . they will vtterly deny that there is any thing euill in a man regenerate : rather then be forced to confesse there is any thing euill in the workes , that he performes . the impudent vnreasonablenesse of this their assertion , we shall shortly speake of . in the meane we goe on vnto the consideration of such arguments , which are brought by our aduersaries , to proue . that the good workes of men regenerate , are truely and perfectly good , without all faultinesse in them . they proue it then . 1 from the examples of iob and dauid . of iob is said . iob 1. 22. in all this iob sinned not ; nor charged god foolishly , and chap. 2. verse 10. in all this did not iob sinne with his lippes . againe for dauid : he is conscious to himselfe , of his owne innocency , and that no fault can be found in his doings , wherefore he prayes , psal 7. 8. iudge me , o lord according to my righteousnesse , and according to mine integrity that is in me . and after all this , psal. 18. 23. 24. he professeth openly his innocency , and reward for it . i was , saith he , also vpright before him , and i kept my selfe from mine iniquity . therefore hath the lord recompensed mee according to my righteousnesse , according to the cleannesse of my hands in his sight . and psal. 17. vers 3. hee declares how god had throughly tryed him : and yet found him faultlesse . thou hast proued mine heart , thou hast visited me in the night , thou hast tryed me , and yet shalt find nothing : i am purposed my mouth shall not transgresse . how then can any man say that iob and dauid sinned mortally in their sayings and doings : when god himselfe witnesseth for them that they d●e not sinne ? hereto we answere . that we doe not lay sinne vnto the charge of those holy men : nor doe we say they did ill ▪ where the scriptures witnesse they did well . iob in that first act of his tryall quitted himselfe well , and ouercame the temptation . he sinned not as afterwards he did , breaking forth into impatiency : and that is all the scripture meant by that speech ; in all this iob sinned not . but whether iobs patience were in this first conflict euery way so vnreproueable , that not the least fault could be spied in it , in gods seuere iudgement , is more then we dare affirme , or our aduersaries will euer be able to proue . for dauid ; his innocent demeanor of himselfe , in the time of sauls raigne was such : that no imputation of vnfaithfulnesse or ambition could iustly bee layed to his charge . wherefore when sauls followers accuse him of treason against their master : dauid appeales vnto god desiring him to deale with him according to his innocency in that behalfe . his owne conscience , and god with his conscience , after tryall made , acquit him from plotting and practising against saul , as his aduersaries said hee did . thence it followes that dauid did not offend in that kind whereof his aduersaries accused him . his heart was vpright ; his life was innocent ; neither his aduersares could make proofe , neither did his conscience accuse him , or god condemne him of these faults , that he was charged withall . thus farre dauid durst stand to gods iudgement ; that hee was innocent in those particular euils , whereof man had accused him : but it followes not therefore hee durst enter into iudgement with god ; and plead , that god himselfe could find no fault at all with him . hee might haue many secret faults and imperfections euen in this most innocent passage of his life ; which neither himselfe knew , nor his enemies could come to the knowledge of : and therefore though he dare pleade his righteousnesse before god , so farre as man can accuse him of vnrighteousnesse , yet he dare not goe further to cleare himselfe against all that god may obiect against him . heare what himselfe saith in this case , psal. 139. 23. 24. search me , o god and know my heart , try me and know my thoughts . speakes the prophet this out of confidence , that god vpon search and tryall , shall finde no euill in his heart and thoughts ? no , but out of holy desire , that whatsoeuer euill is found in him may bee amended . hee knowes well that many things may be found faulty in him : and therefore he stands not to iustifie himselfe : but only sues for grace to redresse them ; adding in the next words . and see if there be any wicked way in mee ; and lead mee in the way euerlasting . 2 they proue that the workes of men regenerate are not sinnefull by the scriptures which call them good workes and say that they are pleasing vnto god. 1. that they are good . [ let your light so shine before men that they may see your good worke : ] matth : 5. 16. ( charge the rich that they doe good and bee rich in good workes . ) 1 tim. 6. 18. [ wee are his workemanshippe created in christ vnto good workes ] eph. 2. 10. [ why trouble yee the woman ; for shee hath wrought a good worke vpon mee . ] mat ▪ 26. 10. 2. that they are also pleasing vnto god is apparant by these places . ye are made ( an holy ●riesthood to offer vp spirituall sacrifices , acceptable to god by iesus christ ) 1 peter 2. 5. in the epistle to the philippians , the apostle calleth their almes seat vnto him ( an odor of a sweet smell , a sacrifice acceptable well pleasing vnto god ) philip 4. 18. againe . ( to doe good and to communicate forget not , for with such sacrifices god is well pleased ) heb. 13. 16. hence th●y argue . if the workes of men regenerate bee good and acceptable vnto god : then certainely the protestants erre in their doctrine , teaching that the best workes of men are sinnefull , for as much as sinne is neither good in it selfe nor any way pleasing vnto god. who is infinitely , offended at all iniquity . hereunto we answere . that this argument is nothing , but a forward and wilfull mistake of our doctrine . wee teach , that the best workes of the best men are in part sinnefull . they thereupon cry out that wee take away all goodnesse from the workes of the godly , and that wee account them to be [ in se. a i. e. ex natura sua ] damnable and mortall sinnes . this is a foolish calumny of men that cannot distinguish , betweene the disease and the diseased body : but straightway conclude that the whole body it selfe is nothing else , but a meere rotten vlcer , because it hath swellings and sores in some parts of it . wherefore to vnfold their eyes in his point , they are to vnderstand that wee make a necessary & true distinction between that which is sinne and that which is sinnefull : teaching that the good workes of the regenerate be not sinnes , though they be sinfull . wee explaine it thus . that is to be called sinne in its owne nature , which is the transgression of the law in doing any act forbidden ; or in leauing vndone any act commanded by the law. the omitting , or committing of any such act is properly [ b in se & ex naturâ suâ ] a sinne . because it is directly and totally in the very substance of it against the law. as to pray to a false god , or neglect prayer to the true god , are both of them sinnes in their very proper natures : because both are forbidden by the morall law . that wee call sinnefull , which is for the maine substance of the worke conformable to the law ; but it failes and offends against the law in some circumstances required in the doing of it , when the thing is done which the law commands , but no● perfectly in euery point as the law commands it : such a worke , we say , is not a sinne , though it be sinnefull ; there is sinne in it , but it is not all sinne . this distinction our aduersaries cannot but admit of , as in the workes of the heathen and christians vnregerate : so in the good workes of the regenerate themse●ues . wee and they confesse that the morall vertues of the heathen were good and commendable in the substance thereof : nor doe we thinke there is any men so deuoide of reason , as to affirme that the iustice , temperance , chastity , liberality of a heathen , are meere vices & sinnes . we all grant , they were vertues : but yet our aduersaries themselues cannot affirme , that they were euery way vertuous , free from all spots and staines of b vice ; seeing they had neither faith & sanctity from whence they sprung ; nor the glory of god , at which they aimed . now as the vertues of the naturall man , are in part vitious : so the good workes of the regenerate are in part sinnefull . to fast , to pray , to giue almes , with the like workes of piety or mercy , we affirme and teach that they are good workes , good in their nature and vse : being such actions as the law commands . we know none of our side so farre gone with passion , as to maintaine that a godly man sinnes , because hee fasts , prayes , and giues almes ; as if those very acts were nothing but damnable sinne . we detest such franticke opinions ; and if any of our writers haue let slip such words , as may giue occasion to our aduersaries , so to thinke of vs : we doe not , nor are we bound to iustifie euery hot and cholericke speech , breathed out in eagernesse of disputation . good workes they be , truly and verily good : but they are not perfectly good . when a godly man prayes he doth well : but he neuer doth so well ; but he may doe better . nor dare any man in the world auouch , that either the roote whence good actions come , is purged by perfect holinesse : or the manner of doing them , is so exactly kept in a precise obseruation of euery circumstance , or the end in doing them gods glory , and mans good , so syncerely and truely aimed at : that the seuerity of gods iustice , cannot finde any the least failing in any of those things . this is all we teach touching the sinfulnesse of good workes , and thus we stand too : as a most certaine truth . and we say . that this sinnefulnesse accompanying our good workes , is sufficient to barre vs from iustification by them . for we deserue not reward for what is well done , except all were well done . but neuerthelesse it shall not hinder gods gracious acceptation of our good workes , who is well pleased with the obedience of his children so farre as it is good and holy : and when it failes , for christs sake he mercifully pardoneth their trespasses . thus much of the second argument . the third is from reason grounded on scriptures . 3 where there are ( sufficientia principia rectae operationis ) sufficient causes and meanes of well-doing : there a good worke may be done without all fault . — but in a man regenerate , there are causes and meanes sufficient for well-doing — ergo , he may doe well , and not offend . they proue the minor thus . to the performance of any good worke , there is required nothing , but these things , knowledge of what is to be done , will and power to do it — but now a regenerate man hath all these . for first , his vnderstanding is enlightned , so that hee can easily know what is good to be done . secondly , his will and affections are sanctified and aided by grace , to desire and endeauour the performance of it . and thirdly , and lastly , hee hath power to put in practise what he knowes and desires , there being no impediment inward , or outward that should hinder him — ergo , he may doe well and sinne not . here we desire them to shew vs. how a man regenerate is enduded with such perfect abilities , as may helpe him : and quite rid him of all such impediments , as might hinder hi● in well doing . this ( they say ) is done by the grace of sanctification , giuen vnto a regenerate man , whereby hee is freed from all contagion of sinne : and such incombrances , as hinder him in well-doing . for by this grace giuen to him , hee is made a good tree : now [ a good tree cannot bring foorth ●ad fruit , matth 7. 18. — and ergo , a good man cannot doe bad workes . 〈…〉 made a fruitfull branch of christ the true vine , as it is iohn 15. 5. i am the vine , yea are the branches , he that abideth in me , and i in him , the 〈◊〉 beareth much fruit . and ergo , that fruit onely which is good . which similitude of a branch much illustrates the matter ( in their imagination . ) for as in a vine-branch . if first it haue sufficient moisture from the body of the vine . secondly , if it haue sufficient heat of the sunne to digest that moysture . and thirdly , if it be not hurt nor hindred by frosts , wette , windes , wormes , or other such discommodities of the ayre and soile ; then certainely it will be are very much , and very good fruit : so is it in a man regenerate . from christ he receiues sufficient moisture of diuine grace , which is in him , [ as a well of water springing vp vnto euerlasting life . iohn 4. 14. ] he hath heat sufficient of spirituall affection , to cause him to bud forth into good workes . for christ saith [ i am come to send fire on the earth , and what will i if it be already kindled . luke 12. 49. and [ did not our hearts burne within vs ] said the two disciples that went to emaus , luk. 24. 32. ergo , they haue heat enough . finally , they haue no impediment . neither inward . for why ? it is written , rom. 8. 1. there is no condemnation to them that are in christ iesus . ergo , no inward impediment to well-doing . nor outward . for it written , [ nothing shall separate vs from the loue of god , that is in christ iesus our lord , rom. 8. 38. ergo , no outward impediment of good workes . hereunto we make answer . that this argument is a sophisticall cauillation ; which proues that which we do not deny . they say that a man regenerate , hath sufficientia principia rectae & honestae operationis . we say so too ; confessing that hee is made a good tree , a fruitfull branch ; that hee is enlightened ; sanctified , and strengthened by the spirit of god vnto the performance of good workes . we grant that now he is enabled to doe well , who before his regeneration could doe nothing saue●ll : but the question still remaines , whether now he doe so well , as that he doth nothing ill when he doth best . we grant that the vine , which in former time yeelded nothing , but wild grapes , now being transplanted and grafted into the best vine , beares good grapes : but we deny that they are so weet and kindly in eu●● respect , as not to haue a little relish still of their former wildnesse and sowrenesse . wherefore our aduersaries doe but trifle with vs to tell vs that men regenerate haue meanes sufficient to doe those workes that be good : this we deny not ; but we question whether they haue helpe sufficient to performe any worke so absolutely and perfectly good ; that god himselfe cannot charge it with any sinne at all . this we constantly deny . and to their discourse , ( that a regenerate man hath sufficient knowledge , power and will to doe good perfectly ) in this they affirme more then will euer bee proued . our imperfections in euery one of these three particulars witnessed to our conscience by scripture and experience doth disable vs euer frō doing any worke entirely and totally good . knowledge we haue : but much darkned by ignorance . we haue a will to doe good : but that also corrupted with much forward rebelliō . a power we haue to do good : but alwayes crossed and much restrained by manyfold lusts within , and temptations without vs. how is it possible for vs , being compassed about with so many infirmities : but wee should offend in one thing or other ; becanus here brings vs an instant of a good worke : and bids vs shew what sinne there is in it . if ( sayth he ) a man regenerate read or heare those words of christ. mat : 6. [ giue almes ] hee being enlightned knowes that this is a worthy and honest worke . wherupon he is touc●ed in heart and stirred vp to do it . he consents to this motion , and resols vpon the execution , which ( supposing that he be rich ) nothing now can hinder because he is both able and willing to giue . now then this almes being thus giuen out of knowledge , and a pious motion of the heart tending to gods honour and our neighbours good , the iesuit desires to knew of vs , where their is any sinne in it . wee say there is some euill in euery good worke and therefore hee would haue vs tell him what euill there is in this almesdeed . vnto this we say , that this enquiry of the iesuite is the most ridiculous and absurd thing , that can be . he asketh vs where is the sinne ? what if we answere him we doe not know ; is hee now euer the wiser ? what hath he gained hereby ? are other mens worke without all faults because we know not what they be ? nay , are they without fault , because themselues know not whether there be any in them : or no ? what silinesse were it to argue in this sort ? therefore when wee come to this point strictly to examine the workes of men. first we tell the iesuite that he must not put cases touching generalities [ suppose that such a good worke be done so and so what then ] we dispute now touching particulars in euery mans reall practice . the enquiry is not for the generall . ( what euill is there in such and such a good worke ) done thus and thus , according as the circumstances are framed in an imagined case . as to aske what sinne is their in an almes-deede done out of faith and charity to gods glory . this is a fond question thus framed vpon generall termes we say their is no sinne in it . but the enquiry is in particular , what euill their is in such a worke done by this or that , man , according to all circumstances , that were at that time incident to the worke , as . what sinne was there in zacheus or cornelius almes-deeds ? this question we admit , and answere to it , that some sinne there was for which those holy men , as wel as others , would not haue beene willing that god should enter into iudgement with them , strictly to iudge them . yea , but will the iesuits reply , name what sinne this was ; or else you wrong them . now this is meere impudency . for who is judge of their actions ? are we ? or is it god and their owne consciences ? we can be no judges , who at furthest can judge but accordrng to outward appearance . we know not their hearts : nor are we priuy vnto euery particular circumstance , that did accompany those actions of theirs circumstances in euery particular action differ infinitely , one man may offend in this point , another in that : nor haue we a generall rule whereby to judge alike of all . and therefore it is a childish quaere to aske on man whether another man offendes , who may doe euill a 1000 times , not only secret from others , but vnwitting to himselfe . if then the iesuite will haue an answere to his question , he must resort to particular mens consciences , and to god : for only the spirit of man , and the spirit of god know the things of man. let him aske a cornelius when he giues almes , whether he doe thinke this worke so well done , that no fault can bee found with it . doubtlesse he will answere , that he cannot excuse himselfe from all faultinesse : though he knew nothing by himselfe , yet he dares not stand to gods judgment . his confession and prayer would in this case be the same with nehemiahs . nehem. 13. 22. [ remember me o my god concerning this also , and spare mee according to the greatnesse of thy mercy . ] at once begging fauorable acceptance of his obedience , and gratious pardon of his infirmities . if this suffice not in the next place , the iesuite is to repaire to god almighty and question him , where the sinnes in such and such a good workes , who no doubt can shape him an answere that will sore confound his pride and folly , and make it quickly appeare vnto him , that sinnefull man , when he pleades with god , is not able to answere him one obiection of a 100 , that god shall make against him . this of the third argument . that man hath sufficient meanes to doe well and not sinne. the last followes , drawne from such absurdities , as they say doe follow vpon our doctrine . thus. 4 if ( say they ) our doctrine be true that the best workes of men be sinfull : then these absurdities be likewise true doctrine . that to be iustified by faith is to be iustified by sin. that no man ought to beleeue , because the worke [ beleeuing ] is sinne. that all good works are forbidden , because all sinne is forbidden . that god should command vs to commit sinne : because he commands vs to doe good workes . that god bidding vs be zelous of go●d workes , should in effect bid vs be zealous of mortall sinne. that to pray for the pardon of sinne were a damnable sinne. these and such other absurd positions would be true : if the protestants doctrine concerning the sinfulnesse of good workes may stand for good . hereunto we answere . that these absurdities issue not out of our doctrine , but out of our aduersaries malitious imaginations . who like the ragine sea casting vp mire and dirt from its owne bottome would faine throw all this filth in the face of the reformed churches , to make them odious and hatefull to the world . the best is . truth cannot bee disgraced though it may be belyed . these foule absurdities ; touch vs not : but follow vpon that doctrine which is none of ours . namely , that the good works of the regenerate are in their very nature altogether sins , and nothing else but sordes ▪ inquinamenta , & merae iniquitates . such an absurd assertion would indeed yeeld such an absurd consequence . but we defended it not : & they abuse vs grosly , whē in their writings they report of vs the contrary that we doe mainetaine . this onely we teach . that mens good workes are in part sinfull . much good they haue in them : but with all some euill mingled therewith . amongst the gold , some drosse also will be sound , that will not be able to abide the fire of gods seuere tryall . imperfections will appeare in our best workes , so long as humane infirmity and mortality hangs vpon vs. this we teach , and from this doctrine all that haue reason , may see that no such vnreasonable conclusions can be collected . and let thus much suffice for the clearing of this third proposition , touching the imperfection of our obedience to the morrall law of god , euen in the good workes which we performe . from whence euery godly heart should le●rne both christian humilitie and also industry . first , humility not to boast in the flesh and glory in its owne righteousnesse , thinking that god must highly account off , and reward largely , that which is very little worth . secondly , industry in a faithfull indeauour after perfection . that what cannot be done well as it ought : wee may yet euery day be done better then before it was . chap. iiii. three generall exceptions against the truthes deliuered in this third section ▪ thus we haue stood long in the confirmation of our second argument , touching the impossibility of mans fulfilling of the law in this life , and so consequently of iustification by the law. against all that haue bin sayed for the profit of this point ; our aduersaries haue three common and generall exceptions . which are these . 1 that concupiscence or naturall corruption in the first and second act of it , is no sinne . 2 that imperfection in our charity and obedience is no sinne . 3 that smaller faults , or ( as they tell them ) venia●● sinnes , doe not hinder the iustice and goodnesse of any good worke . to these three positions they haue continually recourse . for whereas they cannot deny ; but that their is in the regenerate ; both a pronesse of nature vnto euill , and also many inordinate sinnefu●l motions arising thence : they first deny , that , either these naturall corruptions , or disordered motions of the heart be any sinnes . againe , they confesse that no man hath such perfect loue of god and man ; but that he may increase in charity : nor be his good workes so perfectly good ; but that they ought still to striue to doe them better : but then here also they deny , that this imperfection of our charity and good works , is any sinne . lastly , they grant that no man can auoide veniall sinnes , scarse in the best workes he doth : but then they deny that veniall sinnes be contrary to the law , so that albeit a man commit them , yet he may perfectly fulfill the law of god. i cannot stand largely in the refutation of these foule errors . the confutation whereof belongs properly to the article of remission of sinnes ; where the nature and kindes of sinnes are to be handled . for this present i shall but touch on them briefly , and proceed to the matter . 1 for the first ; we defend this conclusion . the vitious inclination and pronnesse of nature vnto euill , as also the inordinate moti●ns of concupiscence , which goe before consent , they are sinnes euen in a man regenerate . that the inclination and pronnesse of nature to sinne is a sinne , we proue thus . it is expresly so called by the apostle , rom. 7. not once nor twice : but almost in euery verse of the chapter . i am carnall sold vnder sinne . the sinne that dwelleth in me . ver . 17. 20. the law of sinne . verse 23. 25. in it selfe it is sinne , and deserues the wages of sinne , eternall death . for which cause the apostle there cals it . the body of this death . verse 24. because this inward corruption ( which is like a body that hath many members consisting of diuerse euill affections spreading themselues throughout his whole nature ) made him lyable to eternall death , from which onely gods mercy in christ could deliuer him . 2 to rebell against the law is sinne. ergo , to haue a rebellious inclination is sinne likewise . for if the act bee euill , the habite must needes be naught : if the law forbid one ; it must needs forbid the other . if it be euill to breake any commandement in act : is it not euill to haue , a pronenesse and readinesse of minde to breake it ? the habit denominated a man sinfull and not the act . nor doth god lesse abhorre the pronnesse of man to offend him : then wee doe abhorre the rauenous disposition of a wolfe , though it be a cubb , not yet vsed to the prey ; or one tyed vp in a chaine , and kept from rauening . that the euill motions of the heart without consent be sins . 1 they are forbidden in the morrall law. in the tenth commandement . thou shalt not couet . for motions with consent are forbidden in the other commandments . as appeares manifestly in christs exposition of the commandements . mat. 5. 22. were not only the outward act of adultery : but the inward desire is also forbidden ; if wee beleeue christ the best interpreter of the law : when ergo the tenth commandement forbids coueting [ of our neighbours wife , it either meanes the same kind of lusting , with a needelesse tautology : or a different . viz. that which is not consented vnto . nor can our aduersaries shift this off : though becanus most impudently denies it , with out any reason of his so doing . 2 we proue it thus . whatsoeuer is inordinate and repugnant to right reason : that is sinne. but these motions without confent be inordinate . — ergo they be sinne , the minor is confessed . that these motions be inordinati & recta rationi repugnantes . the maior is apparant . for what is ordo & recta ratio in moralibus : but that course of doing any thing , which is conformable to gods law and his will. god is the god of order . his law is the rule of order in all humane actions . recta ratio what is it ; but the conformity of mans vnderstanding and will vnto gods will , which only is the rule of righteousnesse ; we neuer purpose and will matters aright : but when wee will them agreeably to gods will. wherefore it is a grosse absurdity to deny the sinnefulnesse of these disorderly motions : seeing no man can breake those orders which god hath made , and yet be faultlesse . nor is it possible a man should doe that which is contrary to gods will : and yet be without sinne in doing of it . these motions then without consent be confusions in nature opposites to the righteousnesse of the will of god ; and vnto that euen and streight order expressed in his law. we conclude then that concupiscence and inordinate motions of the soule not consented vnto , are sinnes contrary to our aduersaries assertion . they bring some reasons to proue they are not . 1 originall sinne is taken away in baptisme . but concupiscence is not taken away in baptisme ; as appeares by experience in the regenerate in whom it remaines . — ergo , concupiscence and pronnesse to sinne , is no sinne . this argument is friuolous . in originall sinne , there are two things , first , the guilt . secondly , the inherent corruptions . we say in baptisme the guilt is altogether washed away from the baptized elect , by the blood of christ. and for the corruption thereof , it is part done away by the sanctifying spirit of christ , powred out vpon the regenerate , which by degrees purgeth out the inherent sinfulnesse of nature , by replanting the graces of sanctification in all parts . concupiscence then , notwithstanding baptisme remaines in the regenerate , and is a sinne in them , the guiltinesse whereof god mercifully pardons in christ. 2 what is not in our power to auoide : that god doth not forbid vs by his law. but t is not in our power to auoide the motions of the heart that preuent reason and consent . ergo , they be no sinnes forbidden vs. to this we answere . the maior is true in things meerely naturall , that fall out by the necessity of nature well disposed . so we say , gods law were vncouth , should he command a man neuer to be an hungry or thirst , which things he cannot auoide , but they come vpon him , will he , nill he ; by the meere necessity of nature . but concerning inordinate motions , there 's no such matter . god hath layed no such necessity on nature in her creation : but we by our sinne haue brought it upon our selues . now such a necessity excuses vs not . in this case it helpes a man no more to say . [ i cannot auoid euill thoughts and desires : ] then it doth a desperate sinner , that by countenance hath hardened himselfe in euill courses ; or then it helpes the diuels and the damned , if they should say ; wee cannot chuse but doe euill . 3 they argue thus . that which would haue beene naturall and without fault in man , if he had beene created , in puris naturalibus ; that is , no sinne nor fault in vs. but motions preuenting consent , would be naturall , and without fault in men so made . — ergo , in vs they be no faults of themselues . heere our aduersaries haue made a man of white paper , or the like to materia prima : that hath not any quality in him morally good or bad . that is . a man that hath neither the image of god in knowledge , righteousnes , and holines , engrauen on his vnderstanding , will , affections , and whole person ; nor yet , though it haue it not , hath in him any contrary euill quality , that comes vpon him by reason of such a defect . now of such a wiseaker they dispute . if god had created a man thus ▪ in puris naturalibus , neither good , nor bad , then . what then ? as the old word is . if the heauens fall , we shall haue larkes good cheepe . suppositions framed by our imaginations touching what might be done , are vaine and needlesse when we see what is done . this we see that man was created in god's image invested with all reall qualities of righteousnes and holinesse . this we see also , that man being falne is borne in originall corruption , depriued of god's image , & thereupon depraued in his whole nature by sinfull infirmity . wherefore a man in his pure naturals , one that hath neither grace , nor corruption , was neuer found in this world : yea , 't is a contradiction to imagine a man thus naked without his qualities ; that he hath reason , but neither enlightened , nor darkened , a will but meerely indifferent , neither enclined to good , or euill ; affections , but neither vertuously , nor vitiously disposed . in a word , that he is a man capable of vertue , or vice ; holinesse , or sinfulnesse , and yet hath neither . that were to make a man litle better then an vnreasonable beast . but to follow them a little . suppose a man were made in his pure naturals , would such disorderly motions be found i● him ? yea , say they , and that boldly . si homo crearetur a deo in puris naturalibus , proculdubiò constaret duabus partibus repugnantibus , spiritu & carne : & haberet duos app●titus contrarios . rationalem , & sensitivum : ergo naturaliter haber●t quosdam motus repugnantes rationi . without doubt the iesuite is deceiued in this his imagination , and his argument is not worth a button . a man in his pure naturals should haue two parts , a soule and a body , spirit and flesh ; he should haue two appetites , reasonable and sensuall , ergo , these parts in their motions and desires would be contrary one to the other . this consequent is false . they would be diuerse , not opposite and repugnant . the body and the sensitiues would lead a man to those things that are agreeable to the body . the soule and reasonable appetite , or will would incline him to those higher and more noble objects agreeable to the soule . but neither of these inclinations would crosse and trouble one another , the inferiour faculties , like the lower spheares would moue differently from the superiour : but yet most orderly according to their owne nature , without impeaching the motions of the other . each faculty in it's place would worke orderly in sweet harmony and agreement each with other , had not sinne brought in confusion and discord into the world , as betweene god and man : so betweene man and himselfe . this we further make good by this argument . whatsoeuer is naturall , and so without blame in man : that christ took one him — but these inordinate motions of the sensitiue appetite , repugnant vnto will and reason ; christ tooke not on him — ergo they are not naturall , and without blame . the maior we proue by that , phil. 3. 7. he was made like vnto man : and heb. 2. 17. in all things it behoued him to be made like vnto his brethren . and againe , chap. 4. 15. wee haue not a high priest which cannot be touched with a feeling of our infirmities : but was in all things tempted in like sort : yet without sinne. whence 't is manifest that christ taking on him our nature , tooke on him all the properties of our nature , and with all such infirmities of our nature as not sinfull in themselues , or the effects or punishments of sinne in vs. if therefore it be naturall vnto man , that the motions of the sensitiue appetite should preuent and be repugnant vnto reason , and that this is no sinne except consent make it so : then certainly christ had in him such motions and inordinate desires . but to affirme that , there were in christ such disorderly motions of his inferiour faculties , repugnant vnto his reason and will , is a blasphemie against the immaculate lambe of god , christ was indeed tempted ( as the text saith ) and in like sort as we are : but will any man heere vnderstand this of inward temptations arirising from any thing within christ , as if he were like vnto vs drawne aside with b concupiscence and inticed , the motions of his sensitiue faculties , inclining him to that which was contrary to his vnderstanding and will ? we confesse that he was fiercely tempted by satan and wicked men from without : but that he was tempted by any thing in himselfe , by disorderly motions of his heart tending vnto euill , and ergo checked by his will and reason , this we account an abominable errour touching the spotlesse humanity of our sauiour . wherein we deny , that there euer was any the least disorderly desire , thought , word , or worke whatsoeuer . and therefore we conclude , that such motions are not naturall vnto men , becomming sinfull only by accident , because they are consented vnto : but they are accidentall vnto him , being the fruit of originall corruption , and are in themselues verily and properly sinnes . for conclusion of this point , let vs heare that argument which bell. makes . 4. where there is no law , c there is no sinne . rom. 4. 10. but there is no law prescribed vnto sense and sensuall appetites . ergo the motions thereof are not sinfull . the maior we grant . the minor he proues ▪ because the law praesupposeth reason in all that whereto it is giuen . but the sensitiue part of man is without reason , and ergo not capable of a law , according as it is in bruite beasts , to whom ergo no law is giuen . this he further proues by that place , rom. 7. 20. now if i doe that i would not , it is no more i that doe it , but sinne that dwelleth in me . where 't is plaine ( saith bell. ) that the apostle did not sinne , because he lusted against his will. 't was not he did the worke : but 't was the sinne in him . wherefore he saith afterward . that in his mind , i. e. in his superior faculties he serued the law of god : and kept it : although in his flesh , i. e. sensitiue appetite and inferiour faculties he serued the law of sin : yet , for all that he sinned not in so doing , because sinne cannot be but in the minde , and the law is not giuen to those facul●ies that be vnreasonable . to this we answere . that god giues no law to vnreasonable creatures , but such as haue reason . the sensitiue faculties of bruite-beasts haue no other rule then natures instinct , which guides and moderates their seuerall motions in due order and measure . but in man those inferiour faculties how euer vnreasonable , are yet capable of reasons gouernment , which according to gods law prescribes vnto the motions of the sensitiue appetite their measure and bounds , beyond which they may not passe . if a man were vncorrupt , the appetite would obey this rule of reason and keepe it selfe within those prescribed bounds . but being now corrupt by sinne , it breakes out beyond this compasse and ouerbeares reason and will , which in their sinfull weaknes are not able to bridle these vnrulie motions . wherefore when bell. saieth . that the law is giuen to the reasonable will , not to the sensiue appetite ; it is vtterly false : because in man it is probable of gouernment , and so subject to the law. our reason hath euen in this our corrupted estate a ciuill command ouer our appetite and affections ; so that it can moderate them by faire persuasions now and then . that which it can doe sometimes , it ought to doe alwaies , and if any affections can obey reason at sometimes , were they not infected with sinne , they would doe it at all times . and if they doe well when they obey , certainly they doe euill when they disobey . and ergo such motions of them , as are repugnant to right reason , are nothing but rebellion against god's law. as to the place in the 7. rom. we answere . that that interpretation of it which bell. brings is most peruerse and against all sense . the apostle complaines that he did the euill , which he would not ; no doubt in so doeing he did sinne . but what is it now which committed this guilt or sinne ? it is not i that doe it saieth the apostle : but that sinne that dwelleth in me . that is , according to bell : not i in my mind , or superior faculties of reason and will : but my inferior appetite and affections which doe this euill against my consent . so the meaning shal be concupiscence in that duell in the apostle committed sinne : but the apostle himselfe committed it not . which is very absurd . as if a cholericke-man hauing done a mischiefe in his anger should sa●e , it were not he did it ; but his raging passion : or an adulterer , that 't was not he committed the sinne ; but his sinfull affection that carried him further then reason would . so that if god will punish such a sinne ; he must not punish him : but onely his sensitiue appetite which was in fault . this is ridiculous , for besides that it crosseth the romanists doctrine manifestly ; in teaching that such disorderly motions of the sensitiue appetite be no sinnes , which heere the apostle contradicts , saying plainly ( that the sinne which dwelt in him did doe the euill he would not . ( viz , sinne : ) it draweth after it this grosse error . that some faecultie in man may sin , and yet the man not sinne himselfe . wherefore the apostle in that speach , 't is not i doe it : but sinne in me . doth not oppose one facultie against the other , the reasonable will , against the sensitiue appetite , seeking for a shift to excuse his sinne , by putting it off from himselfe , to that which was not capable of sinne : but he opposeth grace in euery facultie to corruption in the same facultie ; as two contrarie principles and causes of his actions , one mouing to good ; the other enclining to bad . thence the apostle saieth , that ( when he doth euill ) 't is not i that doe it . i. e , i regenerate according to the grace , that dwelleth in me , for that inclines me to doe good : but 't is the sinne dwelling in me which ( when i would doe well ) inclines me to doe euill . he heere shewes the roote , whence this euill comes : but yet he doth not put off the fault from himselfe . as 't is himselfe doth well : so 't is himself● doth ill too , according as he concludes . vers 25. then i my selfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe both well and ill ; well , according to grace , in my mind that is regenerate , part both of inferior and superior facultie . i serue the law of god ; but ill according to corruption remaining in me : but in my flesh , vnregenerate part the law of sinne. much more might be added : but 't is not my purpose , heere to enter vpon the common place at large , i proceed to the second quaestion of our aduersaries , who teach that albeit our loue of god be imperfect : yet this imperfection is not sinne in vs. they grant . that no man hath any grace of the spirit : but he may encrease in it daily . that the loue of god and our neighbours may still grow on to farther degrees of affection ; that no grace , nor good worke hath that full perfection , which it might haue in this life , or which we shall attaine vnto in heauen . but they deny this defect to be any fault or sinne . 2. defectus charitatis quod ( viz ) non faciamus opera nostra tanto feruore dilectionis , quanto faciemus in patriâ , defectus quidemest : sed culpa & peccatum non est . saieth bell. and againe charitas nostra quamuis comparata ad charitatem beatorum , sit imperfecta : tamen absolute perfecta dici potest . this is an error , against which we defend this conclusion in generall , touching both charity and all man righteousnes . the defects or want of perfection in mans righteousnes is sinne. for the proofe of this point we are to obserue , that the imperfection , or perfection of any thing is to be considered of two waies . 1 comparatiuely . when any thing set by another is more or lesse perfect , then that other . 2 absolutely . when considered in it selfe , it hath or wantes that perfection which it should haue by its proper nature . betweene these there is great difference . for comparatiue imperfection is not euill : absolute imperfection is euill . we may see it in an example , the senses that are in man being compared with their like in other creatures , 't is manifest they are much excelled by them , as by an eagle for sight , a spider for touch . &c. heere we say that the eie of a man is not perfect as the eie of an eagle : but yet we doe not account this imperfection any naturall euill of the eie of a man. god might haue giuen a stronger and a clearer sight to men : but we , blame not his workes ; nor count our sight imperfect because it hath not that singular temper which is in other creatures ; but because it wants at any time that temper which is agreeable to our nature . such a defect only , is properly an euill in nature , when something is wanting to the perfection of any part , which by the course of nature should be there . thus 't is also in grace . compare we the righteousnes of man , or angels , with the righteousnes of god ; we saie that god's is infinitely more perfect then the creatures . but now is this imperfection in humane or angelicall righteousnes any euill and sinne in them ? we saie no. neither are the angels sinfull because lesse righteous then god : nor adam sinfull because lesse righteous then either . god made them both lesse good then himselfe : yet very good and without all sinne. there be degrees of righteousnes , and though the creature be infinitely below the heighest pitch of goodnes ( which is god : ) yet he may bee still aboue that lowest descent vnto sinne and vnrighteousnes . in phylosophie we dispute whether the slackening of any degree in one quality , be the mingling of another that is contrary . as heat in eight degrees if it decrease vnto seuen , whether there is any degree of cold mingled with it . 't is heard to say that there is . but concerning grace and righteousnes 't is certaine , there is that remissio graduum without any admixtion of sinne and iniquity . as the holines of saints is lesse then that of angels ; that of angels lesse then the holines of christs glorified humanity , this lesse then his diety . and yet in the least of these righteousnesses there is no vnrighteousnes at all to be found , no not in the seuere judgement of god. except we say there is vnrighteousnes in heauen where no vncleane thing can enter . well then . what imperpection of mans righteousnes is it , which is sinne ? we say . that imperfection , when man in any grace or good worke wantes that degree of goodnes , which he ought to haue . as in nature . if the eye want that cleernes of sight which should be in it : 't is a naturall euill . in morality if a man want that temperance or degree of temperance he ought to haue , it s a vitious and morall euill : so in grace the want of that righteousnes or degree of righteonsnes which god requires to be in man , is a sinne and spirituall euill . all such priuations of what should be present are euill in what kind soeuer . if they be in nature they be malamiseranda , deserue pity and cure : if in vertue and grace ; they be mala culpanda worth of blame and punishment . such defects as these in grace , when man fals short , not onely of that which is in others ; but that which should be in himselfe , doe alwaies arise from the mixture of corruption and sinne. hee that loues n●t god or his neighbour so much as he ought to doe : 't is because his heart be wicked , at the least in part ; and that he loues others things more then he should doe . these things are certaine and vndeniable according to those words of st. augustin that are authenticall . a profecto illud quod minus est quam debet , ex vitio est . and againe . b pec●atum est , vel cum non est charitas , quae esse debet : vel minor est quam debet . 't is a sinne , not to loue . god at all : or to loue him lesse then we should . wherefore heere we aske the iesuite whether charity and other graces in a man regenerate be so perfect in this life , as they ought to be ? if he say , they be not so perfect , as they ought to be . how can he affirme that this defect is no fault nor sinne : can a man possibly doe worse , or be worse then he should ; and yet be i● no fault therefore ? if he say they be as perfect as they should be , his owne conscience and the conscience of all the men in the world will gain-say him for a liar . no man can say , that he loues god and his neighbour asmuch as he ought to doe : and that he is not bound in euery grace and good worke to ariue at greater perfection , then hee hath for the present . he that thinkes himselfe come nearest vnto the marke , will yet be driuen to confesse , that he fals many bowes short of those patternes which we ought to imitate , adam in his innocency ; christs humanity , and the saints in heauen . wee here bid them ( depinge ubi sistam ) make a point where we shall stoppe : that when we are come so farre , we need seeke no further perfection . if they cannot do this , then they must confesse , as the truth is , that euery man is bound by gods command to be more holy , to be more perfect in all graeces and good workes ; and so farre as he wants any degree or dramme of goodnesse , that should be in him and his works , so farre he is sinfull and guilty of a fault . 3 i goe on to the last assertion of our aduersaries , which is to●ching veniall sinnes , ( viz. ) that these doe not hinder the righteousnesse of mens good workes . a man may be a perfect iust man , though he commit many veniall sinnes . the reason whereof they make to be [ because veniall sinnes are not contrary to charity , the loue of god and our neighbour , and so may stand well enough with the fulfilling of the law. against this errour , tending to the obduration of mans hart in impenitency & loue of sin : we maintain this conclusiō . those sinnes which the church of rome cals veniall , doe truly make a man regenerate , and his workes vnrighteousnesse in the sight of god. this we proue by this one argument . whosoeuer transgresseth the law , he is vnrighteous in so doing . but he that commits veniall sinnes , transgresseth the law. ergo , he that commits veniall sinnes is an vnrighteous man. the maior is vndeniable . for the minor our aduersarie is at a stand . they are loath to grant it : yet cannot tell how to deny it with any honesty . bellarmine after one or two shuffling distinctiōs of simpliciter , & secundum quid ; perfectè and imperfectè , at last plainly denies that veniall sinnes be contrary to the law. for answering vnto those places in iames. [ in many things we offend all , ] and that in iohn . [ if we say we haue no sinne , we deceiue our selues . ] hee saith they cannot hansomly shift themselues of those places , who hold that veniall sinnes be [ propriè contra legem . ] such as bee of that opinion [ let them looke to it ( saith he ) what they will answere to that of saint iames. ] he that keepes the law in one point , &c. ] he therefore will be more wise and wary . [ sol●da igitur respensio est ( saith he ) peccata venialia , sine quibus non viuitur , non esse peccata simpliciter , sed imperfectè & secundum quid : neque esse contra legem , sed praerer legem . ] and thus saith he , omnia cohaerent ( like a pebble in a withe ) [ nam qui ostendit in vno praeuaricans scilicet vnum praeceptum , reus est omnium & simpliciter iniustus constituitur & tamen in multis offendimus omnes , quia tametsi nihil facimus contra legem ; tamen multa facimus praeter legem . et qui ●atus est ex deo , non peccatat transgrediendo legem , & tamen si dicamus q●ia peccatum non habemus . ( viz. ) nihil praeter legem faciendo : no● ipsos seducimus , & veritas non est in nobis . ] this is an vnbound besome , as will appeare by vndoing that distinction which seemes to hold it together . veniall sinnes are not against the law : but besides the law. well , we must now know what is against the law , & what besides . that is against the law , when any thing is done which the law forbids ; or left vndone which it commands . that is besides the law , when the thing done is neither cōmanded , nor forbidden in the law. he then that commits a veniall sinne , doth some such act as the law neither forbids nor commands . here then we aske . be veniall sinnes , sinnes ? yea , they be . is god offended with them ? yea , and he may iustly punish them , on vs with the losse of heauen . for so bellarmine himselfe confesseth . [ peccata venialia nisi misericorditer remittantur impediunt ab ingressu illius regni in quod nihil coinquinatum intrare potest . ] now sure this is admirable , that such acts as these should defile a man , deserue hell , offend god , in a word be sinnes , and yet for all this neither commanded nor forbidden in any law of god. was there euer such a toy heard of as this ? as sinnes beside the law. t is a most ridiculous contradiction , peccatum praeter legem . he that doth any thing beside the law , not mentioned , nor include ● therein by way of prohibition or command , t is most apparent he sinnes not , nor offends not at all . for whom doth he offend , or who can challenge him of sinne ? doth god the law-giuer ? no , for t was not his intention to command or forbid such an act , and ergo , be it done or not done , it crosseth not his will : nor hath he any reason to finde fault or be displeased at it . satan or man cannot accuse him . for let them then shew the law that prooues him an offender . if they cannot alleadge a law against which he hath transgressed : they wrongfully accuse him of a fault . were it not absurd accusation against a prisoner at the barre ; to say that he hath indeed done nothing against the lawes of the land : but many things besides the law not forbidden nor commanded in the law , those hee hath done and deserues to be punished for it as an offender ? but now if those veniall sinnes bee mentioned in gods law : then are such actions either commanded or forbidden . if commanded , then the not doing of such a thing , is plainely contrary to the law. as for example . c to steale a penny , or some other small matter , to please an idle word , to tell an officious lie ; these be veniall sinnes say our aduersaries . but how hnow they , they be sinnes ? who told them so ? the scriptures they will say . where ? in the 8 and 9 commandement . aske them now . did god intend in those commandements to forbid those actions of stealing and lying ? yea , or no ? if he intended it not ; then t is no sinne at all to doe them , seeing it cro●seth not gods will , nor offends him . if he did intend to forbid vs those things : then to doe them is a sinne , manifestly contrary to the holy will of god , the lawgiuer . wherfore let vs here remēber that excellent rule of bernard . [ non iussa quïdem licitè vtrumlibet , vel admittuntur vel omittuntur : iussa vero sine culpa non negleguntur , sine crimine non ●ontemnuntur . for things not commanded : we may either lawfully doe them or leaue them : but for things commanded , to neglect them is a sinne , to contemne them is a haynous crime . wherefore this distinction of sins against , and sinnes beside the law falleth to dust : and our minor proposition stands firme : that he who committeth veniall sinne , transgresseth the law of god , and therefore is vnrighteous for his so doing . a becanus here forsakes the cardinall in this distinction : and helpes him by an other deuis● . he grants that veniall sinnes be against the law , and proues it , [ because euery veniall sinne is moraliter malum , and ergo contra rectam rationemet legem aeternam . ) but here 's now the distinction : it is one thing to be contra legem ; another contra finem legis . all veniall sinnes be against the law : but no veniall sinne is properly against the end of the law. that is , against charity the loue of god or our neighbour . is not this a superfine inuention ? as if a subiect that hath in many things broken the law , should say . true my faults be against the law of the land : but yet they are not against the end of those lawes . viz. obedience to my prince , and loue to the good of him and my country . though i break the lawes : yet i would not haue you thinke ; but i loue and honour my prince and country well enough . iust so the iesuits . a man may commit many sinnes against gods law : and yet obserue the end of the law , in louing god with all his heart ; and his neighbour as himselfe . then which nothing can be more senselesse , that a man should offend god in breaking of his law : and yet not withstanding loue god with his whole heart . that a man should wrong his neighbour doing that to him which he would not haue done to himselfe : and yet , for all that , loue his neighbour as himselfe . ( if ye loue mee keepe my commandem●nts ) saith christ. iohn . 14. 15. nay ( say the romanists ) we loue him and yet breake his commandements . ( loue doth none eu●l to his neighbour ) saith the apostle romans . 13. . 10 nay ( say the iesuits ) loue may doe euill to his ne●ghbour : and yet keepe the name of loue . a man may be angry with another without cause , reuile him , and call him racha , hee may defraude him in small matters ( for these they make veniall sinnes ) and yet in the meane time , all this without breath of charity . himselfe would not willingly be so vsed : but hee will vse another in this sort ; and yet looke to bee thanked for his loue too . such grosse absurdities doe our aduersaries runne in to , by coyning such senselesse distinctions of ( sinnes not against : but besides the law ) of sinnes not against the end of the law : though against the law it selfe . our consciences cannot be satisfied with such silly shiftes : and therefore we leaue them vnto those that can content themselues ; and choake vp their consciences with a little sophistry . men who make a pastime of sinne ; and take liberty to qualifie and dispence with gods law as they thinke agreeable to their conscience ; hoping by tricks of wit and dodging distinctions to a void the accusations of conscience , and to elude the seuerity of gods iudgement . sect . 4. chap i ▪ iustification by workes makes void the couenant of grace of the difference between the law & the gospel . of the vse of the law. of the erroneous conceit of our aduersaries in this point . thus much of these three exceptions of our ●econd arg●ment , prouing the impossibili●y of our iustification by the workes of the law , because we cannot perfectly fulfill the ●aw . we goe now forward vnto two arguments more ; taken , the one from the difference of the two couenants god hath made with man. first of works , the other of grace : and the other from the nature of true christian lib●rty obtained for vs by christs death . 3 argument . that which makes voide the couenant of grace is a false and haereticall doctrine . but iustification of workes of the law , makes void the couenant of grace . ergo , t is false and haeriticall so to teach . for confirmation of the minor in this argument wee must briefly shew . 1 ( what the couenant of grace , what the couenant of workes is ) 2 what opposition their is betweene these two . by the couenant of grace we vnderstand in one word , the gospell , i. e. the gratious appointment of god to bring man to saluation by iesus christ. in the administration of this gratious purpose of god we must obserue foure periods of time , where in god hath diuersly ordered this meanes of mans saluation . 1 the first is from adam vntill abraham . werein god made the promise to adam anone after his miserable fall : and renued it as occasion serued vnto the patriarches and holy men of that first age of the world . viz. that ( the seede of the woman should breake the serpents head ) this blessed promise containing the whole substance of mans redemption by christ , was religiously accepted of , and embrased by the seruants of god in those times . who witnessed their faith in it , by their offering of sacryfice as god had taught them : and thier thankfulnesse for it , by their obedience and holy conuersation . the second is from abraham to moses . after that men had now almost forgot gods promise and their owne duty : and idolatry was crept into those families , wherein by succession the church of god had continued , god cals forth abraham from amongst his idolatrous kinred , & with him renues that former promise in forme of a league and couenant confirmed by word & solemne ceremonies . god on the one side promising to be the god of abraham , and of his seed , & that in his seed all the nations of the earth should be blessed : abraham for his part beleeuing the promise , and accepting the condition of ●bedience to walke before god in vprightnesse . this couenant with abraham is rat●fied by two externall ceremonies . one of a fi●e-brand p●ssing between the pieces of the heifer and other beasts with abraham , according to custome in making of leagues had diuided in twaine . gen. 15. the other the sacrament of circumcision vpon the flesh of abraham and his posterity . gen. 17. the third period is from the time of moses vntill christ. when ( after the church multiplyed vnto a nation , and withall in processe of time , and continuance among the idolatrous aegyptians , grew extremely corrupt in religion and manners ) god againe reuiues his former couenant made with abraham . putting the iewes in remembrance of the couenant of grace in christ. 1 by adding vnto the first sacrament of circumcision another of the passeouer , setting forth vnto the iewes , the author of their deliuerance ; as well from the spirituall slauery and punishment of sinne ; as from the bodily bondage and plagues of aegypt . 2 afterwards by instituting diuers rites & ceremonies concerning priests sacrifices , &c. all which were shadowes of good things to come ( viz. ) of christ , the churches redemption by his death . which things were prefigured vnder those types , though somewhat darkely , yet plainely enough to the weake vnderstanding of the iewes . who in that minority of the church stood in need of such schoolemasters and tutors to direct them vnto christ. the fourth period and last is from christs death , to the end of the world . who in the fulnesse of time appearing in our flesh , accomplished all the prophecies and promises that went before of him : and by the sacrifice of himselfe , confirmed that couenant a new : which so long before had beene made with the church . withall hauing abolished whatsoeuer before was weake and imperfect , hee hath now replenished the church with aboundance of knowledge , and of grace , still to continue and increase , till the consummation of all things . in all these periods of time , the grace of god that brings saluation to man was euer one and the same : onely the reuelation thereof , was with much variety of circumstances , as god saw it agreeable to euery season . in the first t was called a promise , in the second a couenant , in the two last periods , a testament ; the old from moses till christs death ; the new from thence to the worlds end , in both remission of sinnes , and saluation bequeathed as a legacy vnto the church : and this bequeast ratified by the death of the testator , typically slaine in the sacrifices , for confirmation of the old : really put to death in his owne person , for the sanction of the new testament . but notwithstanding this or any other diuersity in circumstance , the substance of the gospel , or couenant of grace , is but one & the same , throughout all ages . namely , iesus christ yesterday , and to day , and the same for euer . in the next place . by the couenant of workes , we vnderstand that we call in one word the law : namely , that meanes of bringing man to saluation , which is by perfect obedience vnto the will of god. hereof there are also two seuerall administrations . 1 the first is with adam before his fall . when immortality and happinesse was promised to man , and confirmed by an externall symbole of the tree of life : vpon condition that he continued obedient to god , as well in all other things ; as in that particular commandement of not eating of the tree of knowledge of good and euill . 2 the second administration of this couenant was the renuing thereof with the israelites at mount sinai : where ( after that the light of nature began to grow darker , and corruption had in time worne out the characters of religion and vertue , first graued in mans heart ) god reuiued the law , by a compendious and full declaration of all duties required of man , towards god or his neighbour , expressed in the decalogue . according to the tenor of which law god entred into couenant with the israelites , promising to be their god ; in bestowing vpon them all blessings of life and happinesse , vpon condition that they would be his people , obeying all things that he had commanded . which condition they accepted of , promising an absolute obedience . all things which the lord hath said we will doe . exod. 19. 24. and also submitting themselues to all punishment in case they disobeyed ; saying amen to the curse of the law. cursed be euery one that confirmeth not all the words of this law to doe them : and all the people shall say , amen . deut. 27. 26. we see in briefe what these couenants of grace & workes are . in the second place we must inquire what opposition there is betweene these two ; grace and workes ; the gospell and the law. the opposition is not in regard of the end whereat both doe aime . they agree both in one common end , namely the glory of god in mans eternall saluation . the disagreement is in the meanes , whereby this end may be attained ; which are proposed to men in one sort by the law , in another by the gospell . the diuersity is this . the law offers life vnto man vpon condition of perfect obedience , cursing the transgressors thereof in the least point with eternall death : the gospell offers life vnto man vpon another condition , viz. of repentance , and faith in christ , promising remission of sinnes to such as repent and beleeue . that this is the maine essentiall and proper difference betweene the couenant of workes and of grace ( that is ) betweene the law and the gospell , we shall endeauour to make good against these of the romish apostasy who deny it . consider we then the law of workes , either as giuen to adam before the promise : or as after the promise it remained in some force with adam & all his posterity . for the time before mans fall . it is apparant that perfect obedience was the condition required for the establishing of adam in perpetuall blisse . other meanes there was not : nor needed any be proposed vnto him . but when man had failed in that condition ; and so broken the covenant of workes : god to repaire mans ruined estate , now desperate of euer attaning vnto happines by the first means : he appoints a second offering vnto adam a sauiour ; that by faith in him , and not by his owne vnspotted obedience , hee might recouer iustification , and life which he had lost . so that what adam should haue obtained by workes without christ : now hee shall receiue by faith in christ without workes . since the time of mans fall we must consider , that the law and gospell though they goe together , yet as they still differ in their vse and office betweene themselues : so also the law differs from it selfe , in that vse which it had before , and which it hath since the fall. to vs now , it hath not the same vse which it had in mans innocency . it was giuen to adam for this end , to bring himselfe to life , and for that purpose it was sufficient both in it selfe , as an absolute rule of perfection : and in regard of adam who had strength to haue obserued it . but vnto man fallen , although the band of obedience doe remaine : yet the end thereof ( viz. ) iustification and life by it , is now abolished by the promise , because the law now is insufficient for that purpose , not of it selfe , but by reason of our sinfull flesh , that cannot keepe it . this is most manifest by the renewing of the first couenant of workes with the iewes , when god deliuered vnto them the morall law , from sinai , at which time god did not intend that the iewes should obtaine saluation , by obedience to that law. god promised life if they could obey , and the iewes , as their duty was promised they would obey ; but god knew well enough they were neuer able to keepe their promise , and ergo 't was not god's intention in this legall couenant with the iewes , that any of them should euer attaine iustification , and life by that meanes . as that first the promise need not to haue bin made vnto adam , if the law could haue suffised for the attaining of life : so after the promise was once made , the law was not renewed with the iewes ; to that end that righteousnes and life should be had by the obseruation of it . this is the plaine doctrine of the apostle . gal. 3. in that his excellent dispute against iustification by the law. the doubt that troubled the galatians was this . god had made an evangelicall couenant with abraham , a that in christ he and his faithfull seed should be blessed ; that is , iustified . afterward 430 yeares , he made a legall couenant with abraham's posterity , that they should liue , that is , be justified and saued , if they did fulfill all things written in the law. the quaestion now was , which of these two couenants should stand in force , or whether both could stand together . the apostle answere , that the former couenant should stand in force , and that the later did not abrogate the former ; not yet could stand in force together with the former . this he expresseth v. 17. 18. and this i say , that the couenant that was confirmed afore of god in respect of christ , the law which was 430 yeares after , cannot disanull that it should make the promise of none effect . for if the inheritance ( viz ) of righteousnes and life , be by the law ; it is not by the promise : but god gaue it to abraham by promise , heere now they might object , wherefore then serueth the law ? if men cannot bee iustified by keeping the law , to what end was it giuen so long after the promise was made ? to this the apostle answeres . it was added ( vnto the promise ) because of the transgressions . here 's the true vse of the morall law , since the fall of man , not to justifie him and giue life : but to proue him to be vniust and worrhy of death . it was added [ because of transgressions . ] that is . 1. to convince man of sinne , that he might be put in remembrance what was his duty of old ; and what was his present infirmity in doing of it , and what was god's wrath against him for not doing it . that seeing how impossible it was for him to attaine vnto life by this old way of the law. first appointed in paradise , he might be humbled and driuen to looke after that new way , which god had since that time layed forth , more heedfully attending the promise , and seeking vnto christ , who is the end of the law vnto euery one that beleeues in him . which vse god pointed out vnto the iewes , figuring christ vnto them in the mercyseate , couering the arke wherein the tables of the couenant were kept , and in the sacrifices appointed for all sorts of transgressions against this couenant . to admonish the iewes a further thing was aimed at in giuing them the law , namely the bringing of them — to christ the promised seed , in whom remission of sinnes , and life eternall was to bee had . 1. to restraine man from sinne. that the law might be a perpetuall rule of holinesse and obedience whereby man should walke and glorifie god to the vtmost of his power . that so those iewes might not thinke that god by making a gracious promise , had vtterly nullified the law , and that now men might liue as they list ; but that they might know these bounds prescribed them of god , within which compasse they were to keep themselues , that so the ouer-flowing of iniquity might be restrained . these most excellent , perpetuall and necessary vses of the morall law , god intended in renewing of the legall couenant with the iewes : & ergo the apostle concludes , that god did not crosse himself , when first he gaue the inheritance to abraham by promise , and afterwards made a legall couenant with the iewes his posterity . is the law then against the promises ? ( saith the apostle ) god forbid . for if there had beene a law giuen , which could haue giuen life , surely righteousnesse should haue bin by the law : but the scripture hath concluded all vnder sinne , that the promise by the faith of iesus christ might be giuen to all that beleeue . ver . 21. 22. whence it is most cleare that the law and the gospell in some things are subordinate and vphold one another ; in other absolute , and destroy one another : as the law by the discouery of sinne and the punishment of it , humbles man and prepares him to receaue the gospell . 2. as the law is a sacred direction for holines and obedience to those that haue embraced the gospell and all others . 3. as the law requires satisfaction for the breach of it , and the gospell promiseth such satisfaction : thus the law and gospell agree well together and establish one another . but as the law giues life to them that perfectly obey it , and the gospell giues life to them that stedfastly beleiue it : thus the law and gospell are one against the other ; and ouerthrow one another . and ergo if god had giuen such a law to the iewes , as could haue brought saluation to them through the perfect fulfilling of it : 't is apparant that god had made voide his former couenant vnto abraham , because righteousnes should haue bin by the law , and not by christ. but now god gaue no such law , as could be kept by the iewes , as the apostle proues , because all were sinners against it ; and therefore it followes that notwithstanding the giuing of the law , the promise standes good for euer ; and righteousnes is to be odtained onely by the faith of iesus christ. from hence we conclude firmely . that the difference betweene the law and the gospell , assigned by our diuines is most certaine and agreable to the scriptures . viz. that . the law giues life vnto the iust vpon con●ition of perfect obedience in all things : the gospell giues life vnto sinners vpon condition , they repent and beleiue in christ iesus . whence it is plaine . that in the point of iustification these two are incompatible , and that therefore our minor proposition standes verified . that iustification by the workes of the law , makes voide the couenant of grace . which proposition is the same with the apostles assertion else-where . gal. 2. 21. if righteousne : be by the law christ died in vaine . and gal. 5. 4. ye are abolished from christ : whosoeuer are iustified by the law ; yee are fallen from grace . by somuch more iuiurious are these of the romish church vnto the gospell of christ , when , by denying this difference , they would confound the law and gospell : and bring vs backe from christ to moses , to seeke for our iustification in the fulfilling of the morall law. they would persuade vs that the gospell is nothing , but a more perfect law , or the law perfected by addition of the spirit , enabling men to fulfill it ; that the promises of the gospell be vpon this condition , of fulfilling the law ▪ with such like stuffe . their doctrine touching this point is declared vnto vs by bellarmine . lib 4. de iustificat . cap. 3. 4. where he comes many distinctions betweene the law and gospell : but will by no meanes admit of that which our reformed diuines make to be the chiefe . the cheife distinction which he conceaues to be betweene them he frameth thus . the gospell ( saieth he ) is taken in a double sense . 1. for the doctrine of christ , and his apostles by them preached and written ; 2. for the grace of the holy ghost giuen iu the new testament , which he makes to be the law written in our hearts , the quickening spirit , the law of faith charity shed abroad in our hearts , in opposition to the law written in stone , to the dead and killing letter , the law of workes , the spirit of bondage and feare . vpon this he proceeds to the difference betweene the law and the gospell . thus. the law teacheth vs what is to be done , the gospell ( if it be taken for the grace of the holy ghost ) so it differs from the law ; because it gaines strength to doe it : but if it be taken for the doctrine deliuered by christ and his apostles , so it agrees with the law , teaching vs , as the law doth , what things are to be done . this argument the iesuite illustrates and proues in three particulars . 1. the gospell containes , doctrinam operum , or leges . for morall praecepts , they be the same in the gospell , that be in the law ; euen those praecepts that seeme most euangelicall . ( viz ) of louing our enemies , witnes of this all the writings of the new testament , wherein euery where we find praecepts , & exhortations to the same virtues , prohibitions and dehortations from the same vices , which the law forbids or commands . so that for morals , the doctrine of the gospell is but the doctrine of the law ; newly ( that is ) most cleerely and fully expounded . nor is the gospell in a more perfect substance : but in circumstance a more perspicuous doctrine . which , though a trueth , yet is very ridiculouslie proued by the cardinall out of . mat. 5. nisi abundauerit &c. vnlesse your righteousnes exceed . what ? he saieth not the righteousnes of the law and prophets : but of the scribes and pharisees ; yee shall not enter &c. a profound glosse . ( christ would not add to the burden of the law : but take away from the false glosse of the scribes and pharisees . ) surely good cause had our sauiour to taxe both the doctrine of the pharisees in interpreting , and their manners in their hypocriticall practice of the law in outward matters ; without inward obedience ; but litle reason was there that christ should require of man more perfection then gods law required and 't is a fancie to dreame of any such meaning , in our sauiours speach . 2 the gospell containes comminations , and threatnings as the law doth . witnes the many woes from christ's owne mouth against the scribes and pharisees ; together with those frequent denunciations of iudgement and damnation to such as are vngodly , that doe not repent and obey the gospell . 3 thirdly the gospell containes promises of life and happines : but these euangelicall promises be not absolute but vpon the same condition , that the legall are . ( viz ) cum conditione implendae legis , cum conditione iustitiae actualis , & operosae , quae in perfecta mandatorum obseruatione consistit . cap. 2. this the iesuite would proue vnto vs. 1. from that . math. 5. vnlesse your righteousnes aboud &c. ( that is , in bellarmines construction ) so far as , vnto the perfect keeping of the law : you shall not enter into the kingdome of heauen . 2. from mat. 19. 17. mat. 10. 19. where christ speakes to the yong man. asking him what he should doe to be saued . if thou wilt enter into life keepe the commandements . and to the lawyer . ( 10. 28. ) who asked the like question he answeres . this doe and thou shalt liue . that is . fulfill the law , and thou shalt be saued . in which wordes they say ; that christ did preach the gospell , and shewed vnto these men the very evangelical way to saluation . 3. from the many places of scripture . wherein mortificati●n of sinne , and the studious practice of holines . and obedience is required of vs. as. rom. 8. if yee mortifie the deed 's of the flesh by the spirit : yee shall liue . so. ezekiel 18. 21. if the wicked will returne from all his sinnes , that he hath committed ; and keepe all my statutes , and doe , that which is lawfull and right : he shall surely liue and not die . with a number such like places . 4. from the very tenor of the gospell . he that belieueth shall be saued : but he that belieueth not , shall be damned . where we see the promise of life is not absolute , but conditionall . if we doe such and such workes . from hence the romanist concludes : that seeing the precepts , threatnings , and promises of the gospell , be for matter the same , that those of the law are : the true difference betweene the law and gospell shall be this . that the law nakedly proposeth what is to be done without giuing grace to performe it : but the gospell not only proposeth what is to be done , but withall giueth grace and strength to doe it : and therefore the law giuen by moses the law-giuer cannot iustifie , because it was giuen without the grace of fulfilling it : but the gospell giuen by christ the redeemer doth justifie , because it is accompanied with the grace of the holy ghost , making vs able to keepe the law. for which cause also the law of moses is a yoake vnsupportable , the law of a feare and bondage ; because it giues not grace to keepe it , but onely conuinceth our sinne , and threatens vs punishment : but the law of christ , the gospell is a light yoake , a law of loue and liberty ; because it giues grace to keepe it , and of loue to god and man : and so by fulfilling frees a man from feared punishment . this is the summe of the romish doctrine touching the difference betwixt the morall law and the gospell in the point of iustification , as it is deliuered vs by bellarmine , the rotten pillar of the antichristian synagogue . wherein we haue scarce a syllable of distinct trueth : but all peruerted by aequiuocations and grosse ambiguities , as shall appeare by a short surucy of the former discourse . whereas then he distinguisheth the gospell into the doctrine of christ , and his apostles , and into the grace of the holy ghost : let vs follow him in these two parts . first for doctrine . we grant that the gospell is often so taken : but in this matter about iustification , this acception , on is too large ; and not distinct enough . for although , by a synecd●che of the chiefest & most excellent part , the whole doctrine and ministry of christ and his apostles with their successors , be called the doctrine of the gospell , and b the ministery of the gospell : yet all things which they preached or wrote , is not the gospell properly so called . but as moses chiefly deliuered the law vnto the iewes , though yet with all he wrote of christ , and so in part reuealed vnto them the gospell : so christ and his ministers , though chiefely they preach the gospell , yet in its place they vrge the law withall , as that which hath its singular vse in furthering our christian faith and practise . wherefore when we speak of the gospell as opposite to the law , t is a iesuiticall equiuocation to take it in this large sense . for the whole doctrine of christ and his apostles , preached by them , and written for vs in the booke of the new testament , we follow the apostle in his dispute of iustification . gal. 3. 4. 5. and according as he doth take the gospell strictly for the promise of iustification and life made vnto man in christ iesus . this is in proper tearmes the gospell ( viz. ) that speciall doctrine touching mans redemption and reconciliation with god by the meanes of iesus christ ; the reuelation whereof was indeed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the gladdest tidings that were euer brought to the eare of mortall man. which gospell in strict teārmes the angels preached . lue. 2. 10. 11. behold , i bring you glad tidings of great ioy , which shall be to all people , that vnto you is borne this day in the citie of dauid , a sauiour which is christ the lord. and afterward christ and his apostles fully explained the mysteries thereof vnto the world . according to this necessary distinction , we answer . that if we take the gospell in that large acception ; t is true which bellarmine hath . that the gospell containes in it the doctrine of workes ( viz. ) the morall law , euen the very same precepts , prohibitions , threatnings , & promises which are deliuered in the law. all which as christ and his hpostles preached : so may all ministers without blame , yea , they must , if they will auoid blame , presse the same vpon their hearers , seasonably and discreetly , that the law may make way for the better receiuing and entertainment of grace in the gospell . but hence it followes not , that the gospell properly so taken , is to be confounded as one and the same thing with the law ; because the law is conjoyned with it in the preachings and writings of the ministers of the new testament . they still are deuided in their nature and offices : nor hath the gospell any affinity with the law in praecepts , threatnings , or promises . wherefore when bellarmine teacheth vs. that euangelicall promises be made with condition of perfect fulfilling the law. t is a desperate errour , and that in the very foundation . you heard his proofes before recited : see now a little how passing weake they be . 1 mat. 5. except your righteousnesse , &c. to this wee answere . the plaine meaning of the place is this . our righteousnesse must abound more then that of the pharises ( that is , ) it must not be outside onely as theirs was : but inward righteousnesse of the heart , in inward sanctity of the thoughts and affections , as well as of the outward action : or else such our hypocrisie will keepe vs from entring into heauen . but doth it hence follow , that because we must be more perfect then these pharisees , we must be as perfect in all things as the law requires : we must exceed them , ergo , equall the holinesse of the law in all points ? because wee must be syncere without hypocrisie , ergo , we must be perfect in all things without blame ? such consequents as these , the iesuit hath cōcluded out of his own head , not out of the text . touching that speech of christ to the yong man. mat. 19. and the lawyer . matt. 10. that if they did fulfill the law , they should liue . we answere , that christ in so speaking vnto them did not preach the gospell : but shewed vnto them the legall way to saluation . for these erring that grand error of the iew in seeking for righteousnesse not by faith but by the works of the law , seuering the law , from christ the end thereof ; ( as the apostle shewes . rom. 9. 31. 32. & 10. 3. and so supposing to be saued by doing some good thing . christ answeres them in their humour , as euery one should be answered , that swels with high conceits of his own righteousnesse & workes , that there was a law to be kept : and if they could fully obserue the righteousnes of it , they should be saued , sending them of purpose to the law , that they might be humbled thereby and see their great folly in seekeing for life by that , which they were so vnable to keepe . against which answere the a iesuit hath nothing to rely ; but stands much in confuting of another answere made by some of our diuines . that christ spake these things ironically . this bellar. seeks to confute ; nor do i labor to confirm it ; though it might be justified for any thing he brings to the contrary . 3 vnto those those places of scripture that euery where almost promise life , blessednesse , the fauour of god , vpon condition of [ holinesse in life and conversation , that we mortifie the lusts of the flesh , walke in the spirit , ouercome the world , &c. ] we answere , that , obedience is one thing , perfect obedience is another . we say that the promises of the gospell bee all vpon condition of obedience : but none vpon condition of perobedience . t is an iniury done vnto vs , whē they say ; we teach that euangelicall promises be absolute and without condition , as if god did promise and giue all vnto vs ; and wee doe nothing for it on our parts . we defend no such dotage . the promises of the gospell be conditionall ( viz. ) namely vpon condition of repentance and amendment of life . that we study to our power to obey god in all things ; but this is such a condition as requires of sincerity and faithfulnesse of endeauour , not perfection of obedience in the full performance of euery jot and tittle of the law. vnto the last argument , from the tenour of the new couenant ( viz. ) that we must beleeue if we will be saued ; ergo , the promise of the gospell is with condition of fulfilling the law. this is an argument might make the cardinals cheeke as red , as his cap , were there any shame in him . faith indeed is a worke : and this worke is required as a condition of the promise : but to doe this worke , to beleeue , though it be to obey gods commandement ; yet it is not perfectly to fulfill the whole law ; but perfectly to trust in him , who brings mercy and pardon for transgressions of the law. chap. ii. of bellarmines erroneous distinction of the word gospell . so much of the first member of the iesuits distinction , wherin his sophisticall fraud appeares , taking the gospel for the whole doctrine of the new testament , published by christ and his apostles , and ergo , confounding the law & gospell as one : because he findes the law as well as the gospell deliuered vnto vs , by our sauiour and his ministers : i proceed to the second branch of it . the gospell ( saith he ) is taken for the grace of the holy ghost giuen vs in the new testament : whereby men are made able to keepe the law. t is so taken . but where is it so taken ? the iesuit cannot tell you that : [ vt verum fatear ( saith he ) nomen evangelij non videtur in scripturis uspiam accipi , nisi pro doctrind , ] no good reason for it , in as much as t is euident to all me , that there is great difference betweene the doctrine of mans saluation by the mercy of god through the merits of christ ( which is properly the gospell ) and the graces of the holy ghost bestowed on man in his regeneration , whereby he is made able in some measure , to doe that which is good . but the fault is not so much in the name in calling the grace of god in vs by the name of gospell : as in the mis-interpretation of the matter it selfe . wherein two errours are committed by the iesuite . 1 in that he maketh the grace of the new testament , to be such strength giuen to man : that thereby he may fulfill the law. 2 in that he saith . the law was giuen without grace to keepe it . in both which assertions their is ambiguity and error . for the first . we grant that grace to doe any thing that is good , is giuen , by the gospell , not by the law. the law commands : but it giues no strength to obey , because it persupposeth that he , to whome the command is giuen , hath , or ought to haue already in himselfe strength to obey it . and ergo , we confesse it freely , that we [ receaue th● spirit not by the workes of the law : but by the hearing of faith preached ] as it is gal. 3. 2. the donation of the spirit in any measure whatsoeuer of his sanctifying graces is from christ as a sauiour , not as a lawgiuer . thus when we agree . that all graces to doe well is giuen vnto vs by the gospell ; but next we differ . they teach that the gospell gies such grace vnto man , that he may fulfill what the law commands : and so be iustified by it . we deny it , and say that grace is giuen by the gospell , to obey the law sincerely without hyppocricy : but not to fulfill it perfectly without infirmities . in which point the iesuite failes in his proofes which he brings . 1 out of those places where contrary attributes are ascribed to the law and gospell . vnto the law. that it is [ the ministry a of death and condemnation ] b [ killing d letter ] that it ( workes wrath ) that it is a [ yoake d of bondage a [ testament c bringing forth childeren vnto bondage ] . but vnto the gospell , e that it is [ the ministry f of life ] and [ of reconciliation ] g the h ( spirit that quickeneth ) the ( testament that bringeth forth childeren to liberty ) which opposition bellarmine will haue to bee , because the law giues precepts without affording strength to keepe them : but the gospell giues grace to doe what is commanded . but the iesuite is here mistaken . these opposite attributes giuen to the law , are ascribed to it in a twofold respect , 1 inregard of of the punishment which the law threatens to offenders ( viz. ) death . in which regard principally the law is said to be the ministry of death , to worke wrath , to be not a dead , but a killing letter : in asmuch as being broken it leaues no hope to the transgresser : but a fearefull expectation of eternall death and condemnation of the law vnder the terrors whereof it holds them in bondage . but on the contrary the gospell is the ministery of life , of reconciliation of the quickening spirit and of liberty , because it reueales vnto vs christ in whom we are restored to life ; from the deserued death and condemnation of the law , vnto gods fauour , being deliuered from the wrath to come , vnto liberty ; being freed from slauish feare of punishment . this is the cheefe reason of this opposition of attributes . secondly the next is in regard of obedience . in which respect the ministry of the law is said to be the ministery of the letter written in tabels of stone : but that of the gospell is called the ministery of the spirit which writes the law in the fleshly tables of the heart . because the law bearely commands : but ministers not power to obey ; & so is but as a dead letter without the vertue of the spirit . but in the gospell grace is giuen from christ , who by the holy ghost sanctifieth the heart of his elect , that they may liue to righteousnesse in a sincere thought not euery way exact conformity to the law of god. the like answere we giue vnto another proofe of his . 2 out of that place ( iohn 1. 17. the law came by moses : but grace and truth by iesus christ. ) that is ( saith bellarmine ) the law came by moses without grace to fulfill it : but grace to keepe it , by christ. we answere . the true interpretation of these words is this : moses deliuered a twofold law , morall and ceremoniall . opposite to these christ hath brought a twofold priuiledge . grace for the morall law , whereby we vnderstand not only power giuen to the regenerate in part to obserue this law , which strength could not come by the law it selfe : but also , much , more remission of sinnes committed against the law and so our iustification and freedome from the guilt of sinne and course of the morall law. secondly , truth for the ceremoniall law the substance being brought in and the shadowes vanished . wherefore the iesuite erres greately in this point , when he makes the grace of the new testament to consist in this . that strength is thereby giuen us to fulfill the law. the grace of god in the gospell is chiefely our iustification and redemption from the curse of the law : and in the next place strength afforded vs to obey the law in some measure not perfectly as our aduersaries would haue it . in the next point he erres as much in saying that the law of moses was giueu without grace to obey it . a false assertion . for although the law of it selfe giue not grace : yet t is certaine that grace was giuen by christ euen then when moses published the law. sufficient for the proofe hereof are . 1 these excellent properties ascribed vnto the law of god , as in other places of the old testament : so spetially in the booke of the psalmes . and amongst them in the 19. and 119. psalmes . where the law of god is said to ( giue light to the ei●s , to conuert the soule , to reioice the heart &c. ) which it could not doe of it selfe , had not the grace of the holy ghost being giuen in these times . without which the law could worke no such sauing effects . 2 experienee of those times in the faith , patience , and ●bedience , and all sorts of graces shining in those ancient saints ( who liued before and after the law was giuen . which graces they receaued from the holy ghost , shed vpon their hearts by vertue of christs mediation , whereby they receaued strength to liue holily in obedience vnto the law of god. the difference betweene these times , and those vnder the law , is not . that we haue grace and they had none : but only in the m●asure and extent of the same grace bestowed , both on vs and them . in those times as the doctrine of the gospell was more obscurely reuealed : so the grace which accōpanies it was more sparingly distributed , being confined to to a church collected of one nation , and bestowed vpon that church in a lesser measure , then now ; though yet suffitiently in that measure . but in the times of the new testament , the light shines more brightly , and grace is dispenced more liberally , being extended indifferently to all nations and poured vpon the godly in a larger abundance : according as was promised ieremiah 31. though also this comparison must be restrained vnto whole churches , what generally is now done ; for no doubt in many particulars some men vnder the law exceede for abundance of grace , many vnder the gospell . wherefore it is a notable iniury vnto the bounty of god , and the honour of those saints of old , to exclude them from partaking of the gospell ; to affirme that they were led only by the spirit of feare , and not of loue ; that they receaued not the spirit of adoption to cry abba father as well as wee ( though not plentifully as wee ; and so b that they were not sonnes though vnder tutors and gouernors , as we confesse they were but very seruants held in bondage and excluded from the inheritance of grace , and glory till after christs death . so that at best their adoptio● was but conditionall with regard of time to come : but , for the presēt , they were handled as slaues fear'd with temporall punishments allured by temporall rewards , like a heard of swine fed with base achors and huskes . these be absurd errors bred out of scripture misvnderstood . especially that of iohn 1. grace came by christ. ergo , not before christs in●arnation . a sily argument . christ is as old as the world and his grace as ancient , as the name of man vpon earth . grace alwaies came by crhist , & was in its measure giuen by him lōg before he appear'd in the flesh . he was euer the head of his church , and that his body , which he alwaies quickned by the blessed influence of his spirit ministered therevnto . whereby the godly before as well as since his incarnation were made liuing members of that his misticall body . wherefore it is apparant , that grace is not to be tied to the times of the gospell and seuered from the law. nay , as of old the law was not alwaies without grace : so now many times the gospel it selfe is without grace christ himselfe being a stumbling stone and rocke of offence , the gospell a sauiour of death to those many vpon whome grace is not bestowed ; to beleeue and embrace it . i conclude then . that this difference , with our aduersaries make betweene the law and gospell is false : and that their error is pernitious in makind the gospel to be nothing , but a spirit added to the law that man may fulfill it to his iustification . that thus a man may be saued by christ through the perfect fulfilling of the law. which is a monstrous and vncouth doctrine laying an vnsupportable burthen vpon the conscience of man and hazarding his soule to ●ternall distruction , whiles by this meanes he frustrates the grace of god in christ ; and withall frustrats his owne hopes of life expecting to obtaine it by that law which he is neuer able to fulfill . sect . 5. chap. i. iustification by fulfilling the law , ouerthrowes christian libertie , the parts of our christian libertie . so much of the third argument : the last followes drawne from the nature of christian liberty . which is this . 4. arg. that which ouerthrowes our christian liberty purchased for vs by the death of christ : that 's no euangelical , but an haereticall doctrine . but iustification by the workes of the law ouerthrowes the spirituall liberty of man obtained for him by christ. ergò . 't is an haeresie against the gospell . for the proofe of the minor proposition , let vs in briefe consider wherein stands that liberty wherewith christ hath made vs free , that so we may the better perceiue what part thereof , this doctrine of iustification by works doth nullifie and depriue vs of . the liberty wee haue in christ is either in regard of the life to come , or of this praesent life . the first is the liberty of glory consisting in a fu●l deliuerance from that state of vanity and misery , both sinfull and painfull , wherevnto we are now subiect . and not we only , but the whole creation , which with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , groaneth and trauaileth in paine , till with vs it also be deliuered , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from the bondage of corruption , into the glorious libertie of the sonnes of god , ) as the apostle declares rom. 8. 19. & seq . this liberty we haue in hope , not in possession . the next we actually injoy in this life , and that is the liberty of grace . this we may diuide not vnfitly into 3 branches : 1 freedome from sinne. 2 freedome from the law : 3 freedome from men. 1 our freedome from sinne stands in 2 things ; 1 in our deliuerance from the punishment of sinne. for whereas euery sinne of it's owne nature brings with it guiltines , and a sure obligation vnto punishment , binding ouer the transgressor vnto the paines of god's aeternall wrath by a strōger chaine then of steele or adamant : christ by his meritorious satisfaction hath broken these bonds , and ransomed vs from this fearefull bondage vnto hell and destruction . he being made a curse for vs , hath redeemed vs from the curse of the law. gal. 3. 13. that is , by taking on himselfe the punishment of our sinnes , in his owne person suffering , and satisfying the wrath and iustice of god , he hath once for euer set vs free from the dreadfull vengeance of god , which we deserue should fall vpon vs for our iniquities . 2 in our deliuerance from the power of sinne , which though it abide in vs in the reliques of our corrupted nature : yet by the power of the holy ghost dwelling in the hearts of the regenerate , it is subdued and kept vnder , that it doth not reigne nor exercise it's commanding authority without controle . so that whereas the vnregenerate be the seruants of sinne , wholly at the command of satan and wicked affections , the regenerate are freed from this slauery being ruled and guided by the spirit of the lord , which wheresoeuer it is , there is liberty , as the apostle speakes , 2 cor. 3. 17. liberty from that blindnes wherein we are holden by nature , not knowing what the will of god is . liberty from that rebellion and infirmity of our nature , whereby we are , nor willing , nor able to doe the will of god. from which we are freed in part by the spirit of christ , inlightning our mindes , and changing our hearts . this liberty from sinnes dominion and damnation , s. paul joynes together , rom. 8. 2. ( the law of the spirit of life , which is in christ iesus , hath freed me from the law of sinne and of death . ) and againe , rom. 6. 14. sinne shall not haue dominion ouer you , for ye are not vnder the law , but vnder grace . 2 our freedome from the law is eithr from the ceremoniall or moral law . the ceremoniall law contained in it diuerse carnall ordinances ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to endure vntill the time of reformation . from all which christ hath freed the church of the new testament , as namely . 1. from the whole burthen of legall ceremonies whatsoeuer vsed in the worship of god. those resemblances are of no vse now , when the substance it selfe is come in place : nor may such beggarly and impotent rudiments be sought after , when greater perfection is to be had . gal. 4. 9. 2. from that restraint in things indifferent , whereunto the iewes were tied , but we are not bound . such are the obseruations of dayes , of meates and drinkes , of garments , with the like . wherein the iewes were rest●ayned : but our consciences are left free , being taught that euery creature of god is good being sanctified by prayer and thankesgiuing . 1. tim. 4. 4. 5. and that to the b pure all things are pure . onely this being obserued , that we abuse not this our liberty , but that as we are informed by faith that all things are lawfull for vs : so we should be taught by charity to see what are expedient in regard of others . that a due regard be had of others infirmity , that nothing be done whereby the truly weake may be scandalized , as the apostle commands , rom 14. 21. by which ●eanes knowledge on the one side still preserues vs , that our consciences be not i●snared with superstition , and charity on the other side shall keepe our liberty from degenerating into licentiousnesse , and vnchristian contempt of our weake brethren . 2 our freedome from the morall law stands in this , that whereas the law requires of euery man , vpon strictest termes of necessity , full and compleate obedience to all things whatsoeuer contained in it , if he will auoide the punishment of hell fire : christ hath freed all that belieue in him from this heavy and rigorous exaction of the law , taking away from our consciences this obligation vnto a necessary fulfilling thereof , vpon paine that we shall forfeit heauen if we doe it not . as we shall see more anon . 3 in the last place our freedome is from men : namely from all power and authority they may claime ouer our consciences : they may hold our persons in subjection , but they cannot command ouer our consciences . we acknowledge no iurisdiction of man or angel ouer our consciences ; but only that of god that created vs , and of christ that hath redeemed vs. whosoeuer ergo shall impose vpon man any humane traditions , opinions , or ordinations whatsoeuer to tye his conscience vnto obedience by vertue of his own authority , such a one trenches vpon gods high praerogatiue , & vsurpes tyrannically ouer the soules of men , according , as at this day , that man of sinne doth . but here we must obserue that humane constitutions be either ecclesiasticall or politicall . ecclesiasticall concerne either the matter and substance of god's & worship when any thing is invented by man , & commanded , wherein and whereby to worship god. 2 the manner and externall order of god's worship in the determination of indifferent circumstances tending to decencie and comelinesse . for the former we renounce and reiect all humane authority whatsoeuer , that shall without warrant from the scriptures , prescribe vnto the church any doctrine to be receiued as a diuine trueth or custome , ceremony or practise whatsoeuer , to be obserued as a proper part of god's most holy worship . according as our reformed churches haue happily recouered their liberty by breaking asunder those cordes , & casting away that yoake of false doctrine of superstitions , ●●r●moniall will-worships , wherewith not christ , but anti-christ had insnared and oppressed the church . and they haue god's owne warrant for so doing , isay. 29. 13. ratified and explained by christ , mat. 15 , 9. ( in vaine they worship me , teaching for doctrine mens precepts : ) which was a thing contrary to god's expresse commandement , ezech. 20. 18. ●● . ( walke yee not in the ordinances of your fathers , neither obserue their manners , nor defile your selues with their idoles : i am the lord your god , walke in my statutes , and keepe my iudgements and doe them . ) for the later , namely humane constitutions concerning indifferent circumstances in god's worship , tending to orderly decency , agreeable to the simplicity and purity of the gospell : herein wee must acknowledge the authority of the church though not ouer our consciences to binde them : yet ouer our practises to order & limit them . accordingly as also we doe in the other branch of humane obediences . viz. politicall or ciuill , comprising all law , touching lawfull things made for the gouernance of kingdomes ; or inferior states by the supreame magistrate , that hath authority so to doe . wherevnto we ( must be subject , not because of wrath onely , but also for conscience sake . ) for conscience sake , not because the highest monarch on earth hath power ouer the conscience of his meanest subject ; to binde it by vertue of his owne authority : but because god hath established the magistrates authority and commanded subjects obedience in lawfull things , and therefore we cannot disobey them without breach of conscience , in disobeying and viol●ting also gods commandement . but otherwise for any immediate power over the conscience , to restraine the inward liberty thereof , no man without praesumption may arrogate its nor any without slauish basenes yeeld to another , as the apostle commands ( ye are bought with a price , be not yee seruants of men . ) this is in breife the doctrine of christian or spirituall l●berty , which we call christian : 1. from the cause of it , christ , by whose purchase we enioye it . 2. from the subject of it , christians , in opposition to the iewes , who had not this liberty in all parts of it as we haue . namely in freedome from the ceremoniall law , and restraint in things indifferent . in all other parts they in their measure were freed by christ as well as we . againe we call it spirituall in opposition to ciuill and bodily liberty : because it stands in the freedome of so●le and conscience , not in the freedome of the outward man ; the bondage and subjection whereof is no impeachment to this spirituall freedome : as anabaptisticall libertines would perswade the world contrary to the apostles decision . 1. cor. 7. 22. ( he that is called in the lord being a seruant , is the lords free-man . chap. ii. iustification by workes subjects vs to the rigour and curse of the law we are now in the next place to see which braunch of our liberty is cut off by the doctrine of iustification by workes . not to meddle with others whereat it giues a backblow , but to take that which it directly strikes at : we say , it destroies our liberty from the moral law , which stands heerein , that we are not obliged vnto the perfect fulfilling of that law , vpon paine of aeternall daemnation , if we doe it not . this gratious liberty christ hath enfranchised vs withall , whosoeuer beleiue in him : and they that now teach we are justified by workes of the law , doe rob our consciences of this heauenly freedome , bringing vs again vnder that miserable bōdage vnto the law , wherein all men are holden , which are in state of infidelity & vnregeneration , from whom the law in extremest rigour exacts perfect obediēce if they will be sau●d . for the cleering heereof , this in the first place is manifest . that he which will be justified by the workes of the law , is necessarily tied to fulfill the whole law : seeing ti 's impossible the law should justifie them that transgresse it . in the next place then we must proue , that for a mans conscience to be thus tyed to the fulfilling of the law for the obtayning of iustification , is an vnsupportable yoake of spirituall bondage , contrary to that liberty , wherewith christ hath made euery beleeuer free . this shall appeare in confirming of this proportion . a man regenerate endued with true faith in christ iesus , is not bound in conscience vnto the fulfilling of the whole law for his iustification . this proposition seemes very strange vnto our adversaries and to be nothing else but a ground-plot wherein to build all licenciousnes and libertinisme , as if we did discharge men of all alleageance to god & subjection to his lawes . but their calumnies are not sufficient confutations of orthodox doctrine : for the stopping of their mouthes we throw them this distinction , whereon they may gnaw while they breake their teeth , before they bite it in pieces . mans conscience stands bound vnto the law of god in a two fold obligation . either 1. of obedience , that according to the measure of grace receiued he endevour to the vtmost of his power to liue conformably to the law of god in all things . 2. of fulfilling the law , that in euery jot and tittle he obserue all things whatsoeuer it commands vpon paine of everlasting condemnation for the least transgression . we teach that no true beleeuer is freed from the obligation vnto obedience , but so farre as by grace giuen him he is enabled , he ought to striue to the vtmost , to performe all duties towards god & man commanded in the law , if he will justifie his faith to be sound , without hypocrisy . and ergò our doctrine is no doctrine of licentiousnes . but on the other side we teach , that euery true beleeuer is freed from that obligation vnto the fulfilling of the law , for the attaining of life & justification by it . which materiall difference for the cleering of our doctrine not obserued or rather suppressed by a bellarmine , causeth the iesuite to labour much in a needlesse dispute , to proue against vs , that a christian man is tyed to the obseruation of the morall law. he tells vs that christ is a law-giuer aswell as a redeemer of his church , praescribing orders for all in common , for each one in particular . that he is a iudge that sentenceth according to law. that he is a king that ruleth ouer subjects vnto a law. that christ by his comming did not destroy , but fulfill the law , expounded it & enioyned it to be observed by vs. that his apostles vrge it in euery epistle . that a christian man sinniug offends against the law , & ergò is bound to keepe the law. in all which the iesuite encounters his owne phantasy & not our doctrine which is not wounded by such misguided weapons . for we grant without striuing , that every christian is tyed to obserue the morall law , and we averre that it is a most vnchristian & iesuiticall slaunder to affirme , as he doth , that we teach ( christianum b nulli legi obnoxium & subjectum esse in conscientia coram deo. ) nay we teach that he is bound to obey to the vtmost of his power : and from this obligation no authority of man or angell , pope or deuill , can discharge him . so much we grant the arguments alleaged by the cardinall doe enforce , and nothing else . they proue obedience necessary to a beleeuing christian : but they can neuer proue perfect fulfilling of the law , to be necessarily required of him . from this heauy burthen christ hath eased the shoulders of all such as are in him by a liuely faith , of whom god doth no longer exact perfect obedience to his law in those strict and rigorous termes . that they shall be accursed if they fulfill it not . this we proue by these scriptures . 1. gal , 1. 2. 3. ( stand fast ( saith the apostle ) in the liberty wherein christ hath made vs free , and be not entangled againe with the yoake of bondage . ) but what is this yoake of bondage ? is it onely the obseruation of the ceremoniall law ? no. that was indeed part of the yoake which the apostles sought to lay on the consciences of the galatians . but 't was the least and the lightest part , the weightiest burthen was the fulfilling of the morall law , wherevnto by the doctrine of the false apostles , the galatians stood obliged . this is plaine by the text in the words following . ( behold , i paul say vnto you that if you be circūcised , christ shall profit you nothing . for i testifie againe to euery man , which is circumcised , that he is bound to keepe the whole law ) the apostles dispute is heere evident . the galatians may not be circumcised , not obserue the ceremoniall law. why ? because if they did christ should not profit them at all . but what reason is there for this , that circumcision & the ceremonies should frustrate the benefit of christs death ? the apostle alleageth a good reason , because the obseruation of the ceremoniall law , tied them also to the fulfilling of the whole morall law. the argument is thus framed . they who are bound to keep the whole law haue no profit at all by christ. but they who are circumcised , are bound to keepe the whole law. ergo , they that be circumcised haue not profit at all in christ. the minor in this argument is the expresse words of the text , and the proofe of it is euident in reason , because the retaining of legall ceremonies did in effect abolish christ's comming in the flesh , who by his comming in the flesh , had abolished them . and ergo , they who in reviving them , denied christ's death , had no meanes at all to be saued : but only by the fulfilling of the morall law. wherevnto they were necessarily bound , if they meant not to perish . which reason yet is of no force before christ his comming , and ergo then circumcision and other legall ceremonies , did not lay vpon the iewes such a strict obligation to fulfill the whole law. the maior proposition is the very reason of the apostles enthymeme ; thus . ( men circumcised are bound to keep the whole law : ergo , christ shall not profit them ) the reason of the consequence is this proposition , ( whosoeuer are bound to keepe the whole law , christ profiteth them nothing at all . ) this argument , and the reason thereof , will hardly passe with approbation in the iesuites schooles , ( men are bound to the whole law , ergo , christ shall not profit them . ) nay , will they reply : that 's a non sequitur . for by that doctrine , christ's death hath cancelled that streight obligation of fulfilling the law : but euery one that beleeues the promise of saluation in christ , is yet notwithstanding obliged to fulfill the whole morall law . for this is ( say they ) the very condition wherevpon he must haue benefit by the promise , euen ( a perfecta mandatorum ●bservatio : ) and therefore he is so farre from being freed by christ from this obligation vnto the law , that for a certaine , except he fulfill it , he shall neuer be saved ; as b bellarmine peremptorily and bloodily determines . these men when they list are wondrous mercifull toward sinners , and can teach them trickes by very easie meanes , to merit heauen and remission of sinnes . but their crueltie betrayes their kindnes in other matters ; in as much as when all comes to the vpshot , a sinner is driuen to this . if he wil be saued by christ , he must as he is bound , perfectly keepe the whole : law else there 's no hope for him . this is cold comfort for the poore beleeuer : but 't is happy we haue not iesuites , pharaoh's taske-masters , set ouer vs , to exact the whole tale of bricke : but a iesus , who hath freed our soules from this bitter thraldome and deliuered vs from the power of so rigorous and strict commands of the law. we beleeue an apostle of christ against all the sycophants of rome , and tell them that they giue the holy ghost the lie , when they teach that in beleeuers the obligation to keepe the whole law stands still in full force & vertue not discharged by the death of christ ; directly contrarie to this argument of the apostle . ( ye are bound to keep the whole law , ergo , christ shall not profit you . ) whence we argue thus . whosoeuer are bound to keepe the whole law , to such christ is vnprofitable . but vnto true beleeuers christ is not vnprofitable . ergo true beleeuers are not bound to keepe the whole law . a conclusion most certaine , as from these irrefutable praemisses : so from most euident reason . for if such as beleeue in christ , ( who through the spirit waite for the hope of righteousness through faith ) as the apostle speakes here , v. 5 ; if such be yet bound to fulfill the whole law for their iustification , to what end is it to belieue in christ , vnto righteousnesse and iustification ? if when all is doen we must be saued by doing , what profit comes there by beleeuing ? can the conscience find any benefit and comfort at all in christ , when we shall come to this wofull conclusion ; that notwithstanding there is in scripture much talke of faith , of christ , of promises , of grace ; yet all this will bring vs no commoditie , except this condition be performed on our parts , that we perfectly keepe the law of god : if any thing in the world , this is to imprison the soule in wretchlesse slauerie , and to lay the conscience vpon the racke of continuall terrors , if heauen be not to be had but vpon such hard termes . and this is most apparantlie to frustrate all benefit of christ , of promise , of faith , of grace , of the whole worke of redemption , seeing in fine 't is the law that we must liue by , and not by faith : the perfect fulfilling of the law must make vs righteous in god's sight : and not our beleeuing in christ , that we may be justified . for he that keepes the whole law , is thereby righteous , and by nothing els . here 't is but a bare shift to say , though we be bound to fulfil the law ; yet christ profits vs , because he giues vs grace to performe our band in exact obedience . this evasion might it stand good , saint paul were indeed finally confuted as a weake disputant . but the errour of this hath bin touched before , and if nothing els were said , this apostolicall argument is sufficient to refute it . i proceed to other scriptures . 2. 1 tim 1. 9. ( ye know that the law is good , if a man vse it lawfully ; knowing this , that the law is not made for a righteous man , but for the lawlesse and disobedient , for the vngodly , for sinners , for vnholy , and prophane , &c. ) the law is not giuen to the righteous . how must this bee vnderstood ? is it not giuen ( quoad directionem ) as a rule prescribing what is to be done , what is not to be done ? yes , vve all agree in that . hovv is it then not giuen ? 't is ansvvered , ( quoad coactionem & maledictionem ) as it compels to obedience , and curseth the transgressors . thus is it not giuen to the iust. this ansvver is full of ambiguitie , and needes some explication , that vve may knovv vvhat is the coaction or compelling force of the lavv , from vvhich the iust are freed . in vnfolding vvhereof our aduersaries and vve differ . whether are in the right , we shal see by the proposal of both our interpretations . they say , ( the law hath no coactiue or compelling power ouer the iust , because the iust doe obey it , spoute , libentèer , & alacritèr , & ex instinctu charitatis ) that is , vvillinglie , out of loue : but it hath a compulsiue force ouer the vniust , because they recalcitrant & cogi quodammodò debent ad obsequium ) that is , they obey vnvvillinglie , being forced to it by terrors and threatnings , and therefore ; the law rules not ouer the iust , as seruants who obey for feare : but sonnes who obey for loue. we expound it otherwise . the law hath not coactiue power ouer the just , because the just ( that is ) true beleeuers in christ iesus , are freed from the necessity of perfectly fulfilling it , for the obtaining of saluation . but the law hath a coactiue power ouer the vnjust & vnbeleeuers , because they are obliged vnto the perfect fulfilling thereof , or else to be certainly accursed . and ergo we say , the law command's ouer the just as ouer sonnes requiring of them a faithfull and willing endeavour : but it commands ouer the vnjust , as ouer seruants , of whom it exacts the vttermost farthing , and vpon the legall default threatens eternall malediction . the difference then betwixt them & vs , is this . they make the coaction of the law to consist in the manner or quality of mans obedience to it . the law compels when men obey vnwillingly . we make the coaction of the law to consist in the quality of the command , & condition , wherevpon obedience is required . the law then compels , when it exacts full obedience vpon poenalty praecisely threatned to the disobedient . wherein the trueth is manifestly on our side . for 't is plaine , that compulsion in a law must be taken in opposition to direction , not persuation , for lawes persuade not , but command . for if we speake properly a law cannot be sai'd to compell those , to whom 't is giuen , as if by any real and physicall operation it did enforce them to obedience . it proposeth what is to be done , it setteth before a man , the punishment for disobedience : but it workes not on the will of man , to force it one way , or other . wherefore if we know what direction in a law is ; we shall soone know what compultion is . direction ( as all agree ) is the bare praescription , of what is to be done , or left vndone . compulsion , that is , the exaction of obedience vpon paenalty to be inflicted . what other coactiue force there is in a law , no man can imagine . well then to apply this . the just are sub directione legis : but not sub coactione . this must of necessity be vnderstood thus , the just are not vnder the coactiue power of god's law , ●●cause it doth not exact of them full obedience vpon paenalty of aeternall death , to be otherwise inflicted on them . as it doth exact of the vnjust . for otherwise there will be no difference betweene the just and the vnjust in regard of this coactiue power of the law , if both the one and the other be obliged to yeeld , alike , perfect obedience vpon the like paenalty . in this case the law will be as coactine to one , as the other , exacting aequall obedience , vpon aequall termes , both of the just and vnjust . ( viz ) obey fully in all things : or you shall be cursed . the sonne and seruant shall be all one , and the law shall still command , over the children , with as much terrour , as ouer the bondslaue . there is no difference in the world ; in our adversaries doctrine , both sorts are bound to obey perfectly , or else certainly they shall not be saued . so that the law of itselfe shall be as rigorous towards one ; as the other . but we know the scriptures offer vnto vs more mercy : and that christ hath discharged vs from this rigour of the law , vnder which euery one , that is out of him in the state of vnbeleefe is holden in bondage . as to the difference they make ( the iust obey willingly , the vnjust vnwillingly , & ergo the law compels these and not those ) this is nothing to the purpose . for it alters not the nature of the law , that it is obeyed with diuers affections . the law is the same , for its command & authority ; howsoeuer it be obeyed willingly or vnwillingly ; that matters not . the law ceaseth not to be coactiue , because ti 's willingly obeyed : euen as a slaue ceaseth not to be vnder the coaction & compelling power of his master , though he loue his master ; and out of a willing mind be content to abide in thraldome . and as adam , though he obeyed the law willingly ; yet was vnder the coactiue power of it ; because he was tyed to obey it , or else he should certainly die the death for his transgression of it . wherefore i conclude , that the just are not freed from the laws direction , nor from the lawes compulsion , as it compels or enioynes them absolute obedience in all things , and for default thereof threatens the vnauoydeable malediction of gods aeternall wrath . 3 lastly for proofe of this point we haue those places formerly alleaged , rom. 6. 14. [ we are not vnder the law , but vnder grace . ] gal. 5. 18. [ if we be led by the spirit , we are not vnder the law. ] 2 cor. 3. 17. [ now the lord is the spirit , and where the spirit of the lord is , there is liberty . ] gal. 3. 13. [ christ hath redeemed vs from the curse of the law , being made acurse for vs. ] all which , with b other the like , doe establish this orthodoxe doctrine ; that beleeuers haue ohtained freedome by christ , from the rigour of the morall law , and are not any longer bound in conscience to the perfect fulfilling thereof vpon this assured perill : that if they keepe it not , they shall not be saued . we might stand longer vpon each testimony : but let that which we haue said , suffice for the vindicating of our conscience from that torture and bondage wherewith these ●●opish doctors would ensnare vs. the knowledge of which our liberty , is not to giue vs occasion of security or licentiousnesse , as these men calumniate : but to restore peace & spirituall rest vnto our soules , knowing that we are now deliuered from the necessity of obeying , or of perishing , which before we were in christ , lay more heauy vpon our soules then a mountaine of lead . that so being freed from this thraldome , we might serue him who hath freed vs , thankfully , and chearefully , obeying him in all duty , by whom wee haue obtained this glorious priuiledge ; that whereas perfect obedience was sometimes strictly exacted of vs : now our sincere , though imperfect indeauours , shal be mercifully accepted at our hands . sect . 6. chap. i. the reconciliation of that seeming opposition , betweene s. paul , and s. iames in this point of iustification . thus much of this argument and of the first branch of mans righteousnes , whereby if it were possible he should be justified . viz. his obedience to the law of god. by which meanes we haue shewed , no flesh shall be justified in gods sight . we are to proceed vnto the text branch heereof . viz. mans satisfaction for his transgression of the law. wherein we haue also to proue , that a sinner cannot be acquitted before god's judgment seat , by pleading any satisfaction , that himselfe can make for his offences . but in our passing vnto that point we are to giue you warning of that stumbling stone which st. iames , ( as it may seeme ) hath layed in our way : lest any should dash his faith vpon it ; and fall , as our adnersaries haue done into that errour of iustification by workes . that blessed apostle , in the second chapter of his epistle , seemes not only to giue occasion : but directly to teach this doctrine of iustification by workes . for in the 21. ver . &c. he sayeth expressly , that abraham was justified by workes when he offered his sonne isaack vpon the altar ; and also that rahab was in like manner justified by workes , when she entertained the spies . whence also he sets downe ver . 22. a generall conclusion . that a man is justified by workes and not by faith alone . now in shew , nothing can be spoken more contrary to st. paule his doctrine in his epistle to the romans and else-where . for in the fourth chap. speaking of the same example of abraham , he saieth cleane contrary , that abraham was not justified by workes , for then he might haue boasted . ver . 2. and in the 3 chap. treating generally of mans iustification , by faith ; after a strong dispute he drawes forth this conclusion . that a man is justified by faith without the workes of the law. v. 28. which conclusion is in appearance contradictory to that of st. iames. this harsh discord betweene these apostles seemes vnto some not possible to be sweetned by any qualification , who knowing that the holy ghost neuer forgets himselfe haue concluded that if the spirit of trueth spake by st. paul it was doubtlesse the spirit of error , that spake by the author of this epistle of iames. for this cause most likely it was doubted of in ancient times , as a eusebius and hier●me witnes . but yet then also publiquely allowed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in many churches , and euer since receaued in all : out of which for the same cause luther and others of his followers , since him would againe throw it forth , accounting the author of it to haue built not gold and siluer ; but straw and stubble vpon the foundation . erasmus assents to luther . and musculus agrees with them both , who in his commentaries vpon the fourth to the romans , speakes his mind simply , that he sees not how iames and paul can agree together , and therefore he turnes out st. iames for the wrangler , supposing that this iames was one of the desciples of iames the apostle , the brother of christ , who vnder pretence of his master's name and authority , continually snarled at the apostle paul , and opposed his doctrine . howbeit his epistle got credit in after times , ( cum veritas paulatim inualescente mendacio proculcari caeperit . ) that is . when error by degrees praevailed against the trueth . but this medicine is worse then the disease , and is rather violence , then skill , thus to cut the knot where it cannot bee readily vntied . a safer and milder course may be holden ; and some meanes found out for the according of this grand difference without robbing the church of somuch pretious treasure , of diuine knowledg , as is stored vp in this epistle . wherefore both they of the romish and we of the reformed churches , admitting this epistle for canonical doe each of vs search after , a fit reconciliation betweene the apostles . but they and we betweene our selues are irreconcileable in our seuerall reconcileations of them . they reconcile them thus . by distinguishing . 1. of iustification . 2 of workes . iustification ( say they ) of two sortes . 1. the first when a man of vnjust is made just and holy , by the infusion of grace , or the habit of charitie . 2. the 2. when a man of just is made more just by the augmentation of the habit of grace first giuen vnto him . againe they diuide workes into two sortes . 1. some goe before faith , being performed by the meere strength of nature , and free-will without the helpe of grace ; and such workes as these are not meritorious . 2. some follow faith , being performed by the aide and assistance of grace giuen vnto man : and such workes as these be meritorious . these distinctions praepared , the worke is now ready for the soddering , which they finish artificially glewing togeather the proposition of the two apostles in this sorte . st. paul saieth that abraham , and all men are justified by faith without workes . this ( say they ) is to be vnderstood of the first iustification , and of workes done before faith , without grace , by the strength of nature . so that the meaning of paule's proposition ( abraham and all men , are justified by faith without workes is this . neither abraham , nor any other can deserue the grace of sanctification , whereby of vnjust and vnholy they be made just and holy , by any workes done by them , when they are naturall men , destitute of grace , but only by faith in christ iesus , or thus . no man merits grace to make him a good man of a bad , by any thing he doth before he beleeue in christ ; but by beleeuing he obtaineth this . on the other side s. iames saith , that ( abraham and all others are iustified by workes , not by faith only . ) this ( say the romanists ) is meant of the second iustification , and of such workes as are done after faith , by the aide of grace : so the meaning of the proposition shal be this . abraham and other men being once made good and just , deserue to be made better , and more just by such good workes as they performe through the helpe of grace giuen vnto them ; & not by faith only . being once sanctified , they deserue the increase of sanctificatiō through that merit of their faith , and good workes out of faith and charity . is not this difference between these apostles finely accorded think you ? they will now walke together being in this sort made friends through the mediation of the schoole-men . but it is otherwise . they are so far from reconciling them , that they haue abused them both , and set them farther asunder making them speake what they neuer meant . neither in s. paul nor s. iames is there any ground at all , whereon to raise such an interpretation of their words . and therefore we respect this reconcilement , as the shifting quercke of a scholeman's braine , that hath no footing at all in the text . which we doe vpon these reasons . 1. that distinction of iustification ( that is of sanctification ) into the first giuing of it , and the after increase of it , ( howsoeuer tolerable in other matters ) is vtterly to no purpose , as it is applied vnto the doctrine of these apostles . who when they speake of iustification of a sinner in god's sight doe vnderstand thereby the remission of sinnes through the imputation of christ's righteousnes , and not the infusion , or increase of inherent sanctity in the soule of man. this confusion of iustification with sanctification is a prime error of our adversaries in this article , as hath bin shewed , in clearing the acceptions of the word iustification : and shall be shewed more at large in handling the forme of our iustification , 2. the distinction of iustification taken in their owne sense , is falselie applied to st. iames as if he spake of the 2. iustification , and to st. paul as if he spake of the first . for first a bellarmine himselfe being judge st. iames in the example of rahab speakes of the first iustification , because ( as he saieth ) she was then , at the first made a beleeuer of an infidell a righteous woman of an harlot . and againe paul , he speakes of the 2. iustification in the example of abraham , which is alleaged by both the apostles . heere 's then a confusion insteed of a distiction . paul speakes of the first , iames speakes of the 2. and yet both do speake of both iustifications . againe when they say iames speakes of the second iustification , whereby of just a man becomes more just , ti 's a groundlesse imagination for asmuch as it was to no purpose for the apostle iames to treat of the second iustification , whereby men grow better : when those hypocrites , with whom he had to doe , had erred from their first iustification , whereby they were not , as yet , made good , as the learned b iackson obserues . nay there is not in all st. iames his dispute , any s●llable , that may giue any just suspicion that by iustification , he meanes the increase of inhaerent iustice. c bellarmine catcheth at the clause . v. 22. ( by workes faith was made perfect ) which is , in the iesuites construction , abraham's inhaerent justice , begun by faith , receiued increase and perfection by his workes ) but this is onlie the iesuites phrensie . abraham his faith and his righteousnes , whereof his faith is but a part , was not made but declared to be perfect , by so perfect a worke ) which it brought forth , as euen lorinus another of that sect expounds it orthodoxly . 3 thirdly , that distinction of workes done before faith , without grace , and after faith by grace , is to as litle purpose , as the former ; in this matter of our iustification . heretofore we haue touched vpon that distinction and shewed the vanitie thereof , in limiting st. paul to workes done without grace , when simplie he concludes all workes from our iustification . and st. iames though he require workes of grace to be ioyned with that faith which must justifie vs : yet he giues them not that place and office in our iustification , from which paul doth exclude them , and wherein our adversaries would establish them , as it shall appeare anon . leauing then this sophisticall reconcilement coined by our aduersaries i come to those reconciliations which are made by our diuines ; wherein we shall haue better satisfaction vpon better grounds . two waies there are whereby this seeming difference is by our men reconciled . 1. the 1. by distinguishing the word ( ● iustification ) which may be taken either 1 , for the absolution of a sinner in gods iudgement . 2 , for the declaration of a mans righteousnes before men . this distinction is certaine and hath its ground in scripture which vseth the word iustifie in both acceptions , for the quitting of vs in gods sight , and for the manifestation of our innocency before man against accusation or suspicion of faultines . they applie this distinction for the reconciling of the two apostles . thus. st. paul speakes of iustification , ( in foro dei ) s. iames speakes of iustification ( in foro hominis ) a man is justified by faith without workes saieth s. paul : that is in god's sight , a man obtaines remission of sinnes and is reputed just only for his faith in christ , not for his workes sake . a man is justified by workes ; and not by faith onely saieth s. iames that is , in mans sight we are declared to be just by our good workes , not by our faith onely : which with other inward and invisible graces , are made visible vnto man onely in the good workes , which they see vs performe . that this application is not vnfit for to reconcile this difference , may be shewed by the parts . 1. for s. paul , ti 's agreed on all sides that he speakes of mans iustification in god's sight . rom. 3. v. 20. 2. for s. iames we are to shew that with just probability he may be vnderstood of the declaration of our iustification and righteousnes before men . for proofe whereof the text affords vs these reasons . 1. verse . 18. shew me thy faith without thy workes and i will shew thee my faith by my workes . where the true christian speaking to the hypocriticall boaster of his faith , requires of him a declaration of his faith and iustification thereby , by a reall proofe , not a verball profession , promising for his part to manifest and approue the trueth of his owne faith by his good workes . whence it appeares , that before man , none can justifie the soundnes of his faith : but by his workes thene proceeding . 2. v. 21. abraham is saied to be justified when he offered vp his sonne isaak vpon the altar . now ti 's manifest that abraham was justified in gods sight long before ; euen . 25. yeares gen. 15. 6. therefore by that admirable worke of his in offering his sonne he was declared before all the world to be a just man and a true beleeuer . and for this purpose did god tempt abraham in that triall of his faith : that thereby all beleeuers , might behold a rare patterne of a liuely and justifying faith , and that abraham was not without good cause called the father of the faithfull . 3. v. 22. it is saied that abrahams faith wrought with his worke and by workes was his faith made perfect . which in the iudgement of popish a expositors themselues , is to be vnderstood of the manifestation of abrahams faith by his workes . his faith directed his workes : his workes manifested the power and perfection of his faith. it is not then without good probability of reason , that caluin and other expositors on our side , haue giuen this solution vnto this doubt . b bellarmine labours against it and would faine proue that justification cannot be taken heere pro declaratione iustitiae . but his argument cannot much trouble any intelligent reader , and therefore i spare to trouble you with his sophistry . this now is the first way of reconciling the places . howbeit the trueth is , that although this may be defended against any thing that our aduersaries objected to the contrary : yet many and those very learned divines chose rather to tread in another path and more neerely to presse the apostles steps ; whom also in this point ● willingly follow . 2 the second way then of reconciling these places , is by distinguishing of the word ( faith ) which is taken in a doubled sense . 1. first for that faith , which is true and liuing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith which worketh through loue ) and is fruitfull in all manner of obedience . 2. secondly for that faith which is false and dead , being onely a bare acknowledgment of the trueth , of all articles of religion accompanied with an outward formality of profession : but yet destitute of sincere obedience . this distinction of this word ( faith ) is certaine by the scriptures , as hath heretofore bin shewed in handling of that grace . our men now apply it thus . s. paul when he affirmes that we are justified by faith onely , speakes of that faith which is true and liuing working by charity . s. iames when he denies a man is justified by faith only , he disputes against that faith which is false and dead , without power to bring forth any good workes . so that the apostles speake no contradictions , where paul teacheth we are iustified by a true faith , and s. iames affirmes we are not justified by a false faith. againe s. paul saith we are not iustified by workes . s. iames saith we are justified by workes . neither is here any contradiction at all . for s. iames vnderstands by workes , a ( working faith ) in opposition to the idle and dead faith before-spoken of ( by a metonymie of the effect . ) whence it is plaine that these two propositions ( wee are not iustified by workes ) which is pauls , and ( we are iustified by a working faith ) which is iames , doe sweetly consort together . paul seuers works from our iustification , but not from our faith. iames ioyned workes to our faith , but not to our iustification . to make this a litle plainer by a similitude or twaine : there is great difference betweene these two sayings , ( a man liues by a reasonable soule ) and ( a man liues by reason . ) the former is true , and shewes vs what qualities and power are ess●ntiall vnto that soule , whereby a man liues . but the later is false , because we liue not by the quality , or power of reason , though we liue by that soule which hath that quality necessarily belonging to it , without which it is no humane soule . so also in these propositions , ( planta vivit per animan● auctricem ) and ( planta vivit per augmentationem ) each puny can tell that the former is true , and the other false . for although in the vegetatiue soule whereby plants liue , there be necessarilie required to the ( being ) of it , those 3 faculties of nourishment , growth , and procreation : yet it is not the facultie of growing that giues life vnto plants , for they liue when they grow not . in like manner . these two propositions ( we are iustified by a working faith ) & ( we are iustified by workes ) differ much . the first is true , and shewes vnto vs what qualities are necessarilie required vnto the ( being ) of that faith , whereby the iust shall liue . namely , that beside the power of beleeuing in the promise , there be also an habituall pronnesse and resolution vnto the doing of all good workes , joined with it . but the later proposition is false . for although true faith be equallie as apt to worke in bringing forth vniuersall obedience to god's will ; as it is apt to beleeue and trust perfectlie vnto god's promises : yet neuerthelesse we are not justified by it as it brings forth good workes ; but as it embraceth the promises of the gospel . now then iames affirmes that which is true , that ( we are iustified by a working faith , ) and s. paul denies that which is false : viz. ( that we are iustified by workes . chap. ii. the confirmation of the orthodoxe reconciliation of s. paul and s. iames , by a logicall analysis of s. iames his disputation in his second chapter . this reconciliation is the fairest , and hath the most certaine grounds in the text . it will , i doubt not , appeare so vnto you , when it shall be cleered from these cavils that can be made against it . there are but only two things in it that may occasion our aduersaries to quarrell . the first is touching the word ( faith ) we say that s. iames speakes of a false and counterfeit faith. they say he speakes of that which is true , though dead without workes . this is one point . a the second is touching the interpretation of the word ( workes ) vsed by s. iames when he saith , ( we are iustified by workes . ) this we interpret by a metonymie of the effect for the cause , we are justified by a working faith , by that faith which is apt to declare and shew it selfe in all good workes . this interpretation may happily proue distastefull to their nicer palates , who are very readie when it fits their humour , to grate sore vpon the bare words and letter of a text. these cauils remoued , this reconciliation will appeare to be sure and good . for the accomplishment of this i suppose nothing will be more commodious , then to present vnto you a briefe resolution of the whole dispute of s. iames touching faith , that by a plaine and true exposition thereof we may more easily discouer the cauils and sophisticall forgeries wherewith our adversaries haue pestered this place of scripture . the disputation of s. iames beginnes at the 14. v. of the second chapt. to the end thereof . the scope and summe whereof is . a sharpe reprehens●ion of hypocriticall faith of vaine men as they are called ( v. 20 ) which in the apostles time vnder pretence of religion thought they might liue as they list . two extremes there were , whereunto these iewes , to whom the apostle writes , were mis-led by false teachers and their own corruptions . the 1. that notwithstanding faith in christ ; they were bound to fulfill the whole law of moses ; against which paul disputes in his epistle to the gal. who also were infected with that leven . the other was , that faith in christ was sufficient without any regard of obedience , to the law : so they beleeued the gospell , acknowledging the articles of religion for true , & made an outward profession all should be well , albeit in the meane time sanctitie and syncere obedience were quite neglected . the former errour brought them in bondage : this made them licentious pleasing haeresie if any other , whereof there were and will be alwayes store of sectaries who content themselues to haue a forme of godlines , but deny the power thereof . against such hypocrites & vain boasters of false faith and false religion , s. iames disputes in this place , shewing plainly that such men leaned on a staffe of reed , deceiuing their owne selues with a counterfeit & shadow of true christian faith insteed of the substance . the reproofe with the maine reason is expressed by way of interrogation in the ( 14. v. ) what doth it profit my brethren , though a man say he haue ( as many then did , and alwaies will say , boasting falselie of that which they haue not in truth , ) and haue not workes ; that is , obedience to god's will , whereby to approue that faith he boasts of ? can that faith saue him ? so that faith vvithout workes a sauing faith , that vvill bring a man to heauen ? these sharpe interrogations must be resolued into their strong negations . and so vve haue these tvvo propositions . 1 containing the maine summe of the apostle's dispute : the other a generall reason of it . the 1 is this . faith without obedience is vnprofitable . the second prouing the first , is this . faith without obedience will not saue a man. the vvhole argument is . that faith which will not saue a man is vnprofitable , of no vse . but the faith which is without obedience will not saue : ergo faith without obedience is vnprofitable . the maior of this argument vvill easilie be granted . th●t it is an v●pro●itable faith which will not bring a man to life and happines . but hovv doth s. iames proue the minor. that a faith without workes will not doe that ? though it scarse need any proofe ▪ yet because hypocrisie is euer armed vvith sophistrie , for a plainer conviction , the apostle proues it by this manner of argumentation . that faith which saues a man is a true faith. but a faith without workes is not a true faith. ergo a faith without workes will not saue a man. the maier is euident to all that haue reason . the minor s. iames proues by diuerse arguments . 1. dravvne● pari , from comparison vvith another like vertue . namely charity tovvards the poore . the argument is thus . if charity towards the poore professed in words , but without workes be counterfeit , then faith in god professed in like manner without obedience is also counterfeite not true . but charity towards the poore in words professed without deeds is a counterfeit charity . ergo , faith in god without obedience is a counterfeit and false faith. the reason of the maior proposition is euident , from the similitude that is betweene all vertues and graces . there is no vertue , but men may counterfeit and falsely arrogate it to themselues ; as they may boast of a false faith , so also ( as salomon and experience speakes ) of a false liberality , false valour , false prudence , &c. now there is but one way to discouer this counterfeiting in any kind , and that is to goe from words to workes , from praesumptions and boastings to actions . this way all count most certaine , nor will any man beleiue words against workes , or be persuaded by faire speaches , that the habites of vertues and graces be truly seated in his mind , whose tongue tells vs they be so : but his doeings confute his sayings . wherefore the apostle in his comparison proceedes on an vndeniable ground . now for the minor ( that the charity which is rich in good words , and poore in almesdeeds , is not true but counterfeit pitty ) the apostle shewes by an ordinary instance ( if a brother or sister be naked , and destitute of daily food ) that is . if a beleiuing christian want food and raiment or other necessaries ( and one of you say vnto them , depart in peace , and be ye warmed and filled ) if he giue him kind words , alas poore soule i pitty thee and wish thee well , i would i had to giue thee , goe in god's name where thou mayest be releiued , and so let him passe with a few pittifull complements , notwithstanding yee giue them not those things which are needfull for the body : what doth it profit . is the poore man's backe euer the warmer ? or his belly the ●●ller , with a few windy complements ? can such a man persuade any that he hath in him indeed the bowells of mercie and compassion towards the needy , when they find such cold entertainment at his gates : 't is manifest that this is but a meere mockery , and that such pittifull words come not from a heart that 's truely mercifull . the apostle now applies this touching charity , vnto faith. v. 17. euen so faith if it haue not workes is dead being alone . as that charity , so also that faith which men professe without obedience is false and fained , and therefore vnprofitable to saue a man. it is dead : how must this be vnderstood ? faith is a quality of the soule , and qualities are then saide to be dead , when they are extinguished . as if we should say such a man's charity is dead ; it is because he hath lost it ; that which was in him is abolished . but this is not the meaning . for then when st. iames saieth that faith is dead being alone : his meaning should be that faith seuered from workes , is no faith at all : but quite extinguished . now this is not so . for there 's a faith seuered from workes in hypocrites , haeretiques , reprobates and deuills . which faith is a generall assent to all diuine truthes : and this faith in them hath a true being , but no sauing vse . wherefore . it is called ● dead faith in regard of the effect : because 't is nothing availeable to bring them in whom it is , to life and saluation as a true and liu●ng faith is . heere our aduersaries haue much strange contemplation , telling vs that faith without workes though it be a dead faith , yet 't is a true faith. euen as an instrument is a true instrument , though it be not vsed . so that in their philosophy ti 's one and the same true faith which is dead without , and liuing with workes . euen as 't is one and the same body which liues with the soule and is dead without it : or as water is the same whether it stand still in a cisterne or runne in a riuer . whence they proceed to discourse that charity is the forme of faith : and conclude that it is not the inward and essentiall forme of it , as the soule is the forme of a man ( for that workes are not essentiall to faith ) nor the accidentall forme as whitenes is of paper ; because faith according to their schooles , is in the vnderstanding , and charity in the will ▪ but it is the externall forme of it , because it giues to faith a merit and worthines for the deserving of heauen . these fond speculations of the forme and merit of faith i passe by now , hauing touched vpon them heeretofore . to that which they say . that a liuing faith , and a dead faith is one and the same true faith : 't is vtterly false , they differ asmuch as light and darknes . 1. in their subject . a dead faith is in the reprobate men and deuills . a liuing faith only in the elect. 2. in their object . a dead faith assents to diuine reuelations as barely true or good onely in the generall : a liuing faith assents to them , as truer and better in themselues ; then any thing that can be set against them . 3 , in their nature . a dead faith is no sanctifying grace : but a common gift of creation as in the deuill ; of ordinary illumination as in reprobate men. a liuing faith is a sanctifying grace , a part of inhaerent holines wrought in the heart by the speciall power of the holy ghost . all which haue bin heeretofore cleared in handling the nature of faith. wherefore vnto those arguments or sophismes rather , which a bellarmine brings to proue that iames speakes of a true diuine , infused , catholique , christian faith , though it be dead faith ; i answere breifely . that we grant a dead faith to be a true faith : but it is in its kind . because it hath a true being in men and deuils , in whom it is , and ti 's directed toward true objects : but it is not that true faith which is catholique christian & sauing . this is of another kind , and in comparison of this , that other is but a meere shadow and counterfeit resemblance of true faith. wherefore when those hypocrites accounted themselues to haue that faith which is truely christian and sauing , s. iames shewes them , that this their faith which was alone naked of obedience , was nothing so : but a faith of another kind , a dead faith , hauing onely a false shew of a true and liuing faith . this of the first argument . 2 the 2 argument is contained . v. 18. being drawne from an impossibility , in prouing the trueth of it . the argument stands thus . that faith , which is truely christian may be shewen and proued so to be . but a faith without workes cannot be demonstrated to be a true faith . ergo. a faith without workes is no true faith. the major is omitted as most euident of itselfe . because there is no morall vertue , or grace of the holy ghost truely planted in the heart : but it may be knowne by some externall actions , which it is apt to bring forth . euen as life is knowne by breathing , or beating of the pulse . the trueth of an inuisible grace hath it's demonstration in visible workes . but now for the minor , s. iames proues that faith without obedience cannot appeare by any proofe to be true faith . which he doth in a dialogue betweene a true beleeuer and a hypocrite . yea a man may say , thou hast faith , and i haue workes shew me thy faith without workes , and i will shew thee my faith by my workes . that is . thou saiest thou hast a true faith , though thou hast no workes : i say i haue true faith because i haue workes . come wee now to the triall , and let it appeare who saieth true , thou or i. if thou saiest true ; proue thy faith by something or other to be true . shew me thy faith b without thy wotkes . workes thou hast none , whereby to shew thy faith , make it then appeare by something else . but that 's impossible . where workes are wanring , ther 's no demonstration else whereby to justifie the trueth of faith . and therefore thou art driuen to confesse that thou vainely boastest of that which thou hast not . but on the otherside ( saieth the true beleeuer ) i can make good , that which i say , prouing that my faith is true by my workes . i will shew thee my faith by my workes . my sincere obedience is a reall demonstration : that my beleife is no verball ostentation and vaine bragg . this proofe of s. iames is very con●incing , and gripes the consciences of hypocrites , smiting them with shame and confusion when they come to this triall ; and so haue their false and fraudulent hearts laied open . but heere it will be asked what workes doe demonstrate the trueth of faith , and also how they doe proue it . whereto wee answere workes are of two sortes . 1. ordinary , such workes of sanctity & obedience , as are required to a holy conuersation . 2. extraordinary . viz , miracles . we say s. iames vnderstands the former , and those onely : our aduersaries conclude both . but erroneously , for asmuch as s. iames speakes not of the doctrine of faith , but of the grace of faith . the grace requires good workes of piety and charity as perpetually necessary for the conmirmation of it's trueth . so doeth not the doctrine of faith alwaies require miraculous workes for the confirmation of it's divinity : but oney at the first publication thereof . wherefore lorinus is very ridiculous , who vpon this place tels vs , that they may justly demaund of vs haeretiques ( for so they bedust vs ) miracles for the confirmation of our new and false doctrine . indeed were it new and false their request were not vnreasonable , that we should make our doctrine credible by doing of miracles . but sure the iesuite iudgeth of our doctrine by his ovvne , vvhich did he not suspect for a nevv error , vvee see no reason they should still require miracles for confirmation of an olde truth for our selues we seeke not the aide of a lying wonder to vphold a true doctrine : nor doe we count it any disgrace at all to our religion , that we cannot by our faith so much as cure a lame horse , as the iesuite out of a erasmus scoffes at vs. now surely if such a beast as bellarmine's deuout mare , want helpe to set her on all foure , we cannot be yet so well perswaded of that vertue of romish faith , as to thinke that a frier will doe more good at such a jadish miracle , then a farrier . but whereas the iesuite goes forward to require of vs the other sort of good workes , of piety and charity for the demonstration of our faith hee hath reason so to doe , though not so much as he imagines , when hee chargeth vs with neglect of good workes and vnbridled licentiousnesse . would to god we could cleere our practise from such neglect , as well as we can our doctrine from teaching it . but yet , by their fauour , if we come to comparisons , we know no reason why we should runne behind the dore , as more ashamed of our practises , then they may justly be of theirs , in which case we boldly bid him amongst them ; that is without sinne to cast the first stone at vs. to proceed . seeing workes of obedience are the proof●s of a true faith , it must be considered in what sort they proue it . for may not good workes be counterfeited as well as faith ? i answere . that in this triall the judgment of verity & infallibility belongeth vnto god , who only knowes the heart and conscience , being able to discerne euery secret working of the soule , and so to judge exactly whether or no all outward appearances come from inward syncerity . but for the judgement of charity that belongs to vs. if we behold in any man the workes of obedience to god's will ; of such a man we are to judge that he hath true faith. though yet herein we must as farre as humane frailtie will giue leaue , iudge also not according to appearance , but iudge righteous iudgment . mens practises must be examined : if hypocrisie bewray it self , ( as 't is hard for a counterfeit not to forget himself at some one time or other , if he be duly obserued ) there charity must not be blinde : it must see and censure it . 't is not a charitable , but a peruerse iudgment to call euill good : nor is it any offence to call that a barren or bad tree , that beares either no fruit at all , or none but bad ; and thus of this second argument of the apostle , that these hypocrites faith was vaine , because , when it comes to the proofe , it cannot be iustified to be found and good . 3 the 3 argument is v. 19. from the example of the diuels themselues , in whom there is a faith without workes , as well in hypocrites : and ergo it is in neither of them a true faith. the argument is brought in to confute a cauill with the hypocrite might make against the former reason . true might he say , i cannot shew my faith by my workes : yet for all that i haue a true faith. and why ? because i beleeue the articles of religion , that there is one god , with the rest . hereto the apostle replies . that such a beliefe is not a true christian faith , because it is to be found euen in the diuels . the argument runnes thus . that faith which is in the diuels is no true christian faith . but a bare assent to the articles of religion without obedience is in the diuels . ergo a bare assent without obedience is no true christian faith . the maior of this argument will easily be granted . that the diuels haue not that true faith which is required of a christian man to his saluation . the minor is also euident . that the diuels doe belieue the articles of christian religion . s. iames instances in one for the rest , namely the article of the godhead , whereto the diuels assent aswell as hypocriticall men. thou beleeuest that there is one god , saith the true beleeuer to the hypocrite , pleading that he beleeued the articles of faith , thou doest well . 't is a laudable and good thing to acknowledge the truth of religion . but vvithall thou must knovv that the diuels deserue as much commendation for this beleefe , as thou doest . the diuels also beleeue . euen they confesse the truth of that and the other articles of religion . an euident proofe vvhereof is this , that they tremble at the povver , vvrath , and iustice of god , and the remembrance of the last iudgment , vvhich did they not beleeue , they vvould not feare : but novv they expect it vvith horrour , because they knovv it vvill come vpon them . whence 't is plain that the faith of hypocrites and diuels is all one , neither better then other , both vnfruitfull to bring forth obedience , both vnprofitable to bring vnto saluation , and therefore neither of them that true faith , vvhich is christian and sauing . this argument of the apostles , pincheth our aduersaries sore , vvho stiffly maintaine that s. iames speakes of a true , though of a dead faith. for they can not for shame say that there is a true faith in the diuels and damned spirits . but yet s. iames hath concluded that they haue that dead faith which hypocrites boast of . what then ? then a dead faith is no true faith , as our a adversaries affirme it is . wherefore to helpe themselues , they deny that it is one and the same dead faith , which is in hypocrites and euill spirits . indeed ex parte obiecti , they grant that the faith of diuels is as true and catholique as that of wicked men , because they both beleeue the the same things . and also in regard of the effects , they grant their faith to be alike , because both be vnfruitfull . but not ex parte subiecti , so they say there 's much difference . the faith of diuels is of one sort , and the faith of hypocrites of another . but heere they make a litle to bold with the blessed apostle , ouerturning the force of his argument , to vphold their owne fancie . the apostle proues against hypocrites that their idle faith without obedience is not true sauing faith. why ? because the diuel 's idle faith destitute of obedience is no true sauing faith. but now . is the faith of diuels & hypocrites of the same kinde and nature . yea , or no ? no , they be not , they be of a diuerse nature , say the adversaries . let it be then considered , what force there is in the apostle's argument . faith without workes in deuils saues them not . ergo faith without workes in wicked men , saues them not . might not one prompted by a iesuite , reply vpon the apostle . nay by your leaue , your argument is inconsequent , because you doe not dispute , ad idem . faith in the diuels is of one kinde , faith in hypocrites is of another : & therefore though faith without works cannot saue diuels ; yet faith without works may saue men. thus were the apostle's argument laide in the dust , if these mens opinions may stand for good . but would you know what distinction these men make betweene the faith of diuels and wicked men , which st iames takes for the same . 't is thus . first the faith of euill men is free , the faith of diuels is compelled and extorted from them by a kinde of force . so b bellarm. fides hominum malorum libera est , captivante nimir ùm piâ voluntate intellectum in obsequium christi : fides vero daemonum est coacta , & extracta ab ipsàrerum evidentiâ . quod insinuavit idem iacobus dicens . daemones credunt , & contremiscunt . nos enim non credimus contremiscentes , id est , inviti & coacti , sed spontè & libentèr . wicked men beleeue freely and willingly . why ? because their pious and godly will captiuates their vnderstanding to the obedience of christ , so causing it to assent vnto the truth . the diuels beleeue vpon compulsion , being forced to it by the euidence of the things themselues . which saint iames intimates , they beleeue and tremble : that is , they beleeue against their wills. is not this a shamelesse iesuite that will say any thing to patch vp a broken cause ? for be not these absurd contradictions to say , that wicked men haue godly wills , that by a pious motion of the will , their vnderstanding is captiuated to the obedience of christ , and yet they be hypocrites and wicked men still . no man can relish such assertions , who knowes how averse and fromward the will of men is to embrace any thing that is of god , till such time as it be regenerate by sanctifying grace . it is therefore without all reason , to affirme that wicked men beleeue willinglie , and 't is against all experience , which shewes that vngodly men are vtterly as vnwilling to beleue any truth that makes against them in any kinde whatsoeuer ; as a beare is to be brought to the stake . indeed in matters that like them , or such as be of an indifferent nature , neither fauouring nor crossing their corruptions , they 'll be apt to beleeue , though not out of a pious affection , as the iesuite dreames : but out of selfe-loue and other selfe-considerations . but take them in any other point of religion , that doth any way grate vpon their wicked affections , all the perswasion and instruction in the world , cannot worke them to a beleefe of it , till the conscience ( spite of their hearts ) be convicted by some notable euidence of the trueth . now what else can be said of the diuels ; who will as willinglie beleeue what makes for them , ( if any thing did ) or what makes not against them ; as any wicked man can doe ? and they are as vnwilling to beleeue any thing , that makes against them , as any wicked man is . nor would they beleeue it , did not the cleerenes of diuine reuelations convince them of the certaine truth thereof . so that there is no difference at all in this respect , as the one , so the other beleeue vnwillingly ; as diuels , so wicked men beleeue with trembling . the diuels indeed with greater horror , as their beleefe and knowledge is alwaies more distinct then mans : but yet men with horror too , when their consciences by fits are awakened to behold the woes , that are comming vpon them . vnto this difference of c bell. others adde two more . namely : 1 that the faith of diuels is naturall ; that of wicked men supernaturall and infused . 2 that the faith of diuels is dishonest , the faith of wicked men is an honest faith. whereto we say thus much . that touching the first difference , we grant indeed that the faith of the diuels is not supernaturall except it be in regard of the obiect . the faculties which they receiued in their creation are not so farre corrupted in them : but that they are able to assent vnto , and apprehend diuine reuelations without further helpe , then of their owne naturall abilities . man in his fall sustained greater losse in the spirituall powers of his soule , & therefore stan●s in need of helpe . which helpe is afforded euen vnto the vngodly ; but this is by ordinary illumination , not by speciall infusion of any sanctifying grace . enlightned they are aboue the ordinary pitch of naturall blindnes : but not aboue that whereto a meere naturall vnderstanding may be aduanced . yea were mans vnderstanding raised vp to that perfection which is in diuels : this were more then nature , yet lesse then grace . this common gift of illumination bestowed on wicked men , but not on diuels , is no proofe that their faith is of a diuerse kinde . as to the last difference we are not so far studied in moralities , as to conceiue wherein the dishonestie of the diuel 's faith , and the honestie of hypocrites faith doth lie . to ordinarie vnderstanding it seemes euery way as honest & commendable a matter , for a wicked fiend , as for a wicked man , to beleeue what god reueales vnto him . if not , we must expect to be further informed by these iesuites men that are better read in that part of ethickes , whether diabolicall or hypocriticall . 4. 4 this of the apostle's third argument . we come to the fourth . the 4. argument is contained in the 20. 21. 22. 23. 24. 25 verses . before which the apostle repeates his maine conclusion . that faith without obedience is a false and dead faith. but wilt thou know o a vaine man ( or hypocrite ) that faith without workes is dead ? v. 20. for the convincing of him further , he proceeds to a new argument to proue it vnto him . the argument is this . that faith which will not iustifie a man is a false and dead faith. but the faith which is without workes will not iustifie . a man. ergo 't is a dead and a false faith. the maior the apostle omits as most evident of it selfe . the minor he proues by an induction of two examples . thus. if abraham and rahab were instified by a working faith , thou that faith which is alone without workes will not iustifie . but a●raham and rahab were so iustified , viz. by a working faith. ergo faith without workes will not iustifie a man. the reason of the consequence is manifest . because as abraham and rahab : so all other must be justified . the meanes of justification and life , were euer one and the same for all men . which also the apostle intimates in that clause v. 21. was not our father abraham &c. implying that as the father , so also the children , the whole stocke and generation of the faithfull , were and are still justified by one vniforme meanes . the two instances the apostle vrges , that of abraham . v. 21. 22. 23. that of rahab . v. 25. the conclusion with aequally issues from them both , he interserts in the middest , after the allegation of abrahams example . v. 24. i shall goe ouer them as they lie in the text. in the example of abraham , the apostle v. 21. sets downe this proposition . that abraham was justified by a working faith. for this interrogatiues was not our father abraham justified by workes ? must be resolued into an affirmatiue abraham our father was justified by workes . that is a working faith. which proposition the apostle confirmeth by it's parts . 1. shewing that abrahams faith was an operatiue faith declared and approued by his workes . secondly , prouing that by such a working faith abraham was justified in god's sight . that the faith of abraham was operatiue , full of life and power to bring forth obedience vnto god , the apostle alleageth one instance insteed of all the ●est to proue it . and that is that singular worke of obedience vnto god's command . when he offered vp his sonne isaak vpon the altar . many other workes there were performed by abraham abundantly justifying the trueth of his faith : but the apostle chooseth this aboue all other , as that worke which was of purpose enjoyned him by god for a triall of his faith . wherein abraham mightily ouer●oming all those strong temptations to disobedience and infidelity , made it appeare , that his faith was not an idle , dead and empty speculation , but an actiue and working grace . wherefore the apostle adds ver . 22. seest thou how faith wrought with his workes , and by workes was faith made perfect ? that is as in other workes of that holy patriarch , so specially in that sacrificing his sonne , all that can see , may plainely behold , the strength and life of his faith . faith wrought with his workes . that is . his faith directed and supported him in the doing of that worke , as the apostle paul expounds it . heb. 11. 17 by faith abraham offered vp isaack : that worke had not binne done , if faith had not wrought it . in euery circumstance thereof faith did all in all from the beginning of the worke to the end . this interpretation is most simple and generally receaued . faith wrought with : that is . in or by his workes , vnto the performance whereof the force of faith was in spaeciall manner assesting . pareus reads the words by a a tmesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( that is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( scilicet ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is ) faith being with his workes wrought . what ? his iustification . but this construction seemes somewhat hard and not necessary for this place . the other sense is much plainer , shewing vs by or with what vertue abraham's workes were wrought . viz. by the vertue of his faith , which in most powerfull manner incited and inabled him to obey . the apostle goes forward , and by workes was faith made perfect . that is declared to be perfect . b for workes did not perfect abrahams faith essentially , in asmuch as long before this time , it was perfect , as is plaine in that abraham was justified by it 25 yeares before the oblation of his sonne isaack , and also by the strength of his faith had done many excellent workes and obtained great blessings at the hand of god. so that the offering vp of isaack was not the cause but a fruite of the perfection of abrahams faith , the great difficulty of that worke shewed the singular petfection of that grace which was able so to encounter and conquer it . the goodnes of the fruit doth not worke , but declare the goodnes that is in the tree ; the qualities of the fruits alwaies depending vpon the nature of the tree : but not on the contrary . thus then the first part of the proposition is plainly proved by the apostle . that abrahams faith was a liuely and working faith declaring and approuing it's owne trueth by the workes of his obedience . the next part . namely . that abraham was justified in god's sight , by such a working faith , he proue● . 1. by a testimony of scripture . 2. by an effect or consequent thereof , both are expressed in the 23. v. the first in these words . and the scripture was fulfilled which sayeth . abraham beleeued god , and it was imputed vnto him for righteousnes . the application of this testimony is very heedfully to be obserued , because it serues excellently for the clearing of the apostles meaning , when he saieth we are justified by workes . and the scripture was fulfilled saieth s. iames. when ? at the time , that isaack was offered . but was it not fulfilled before that time ? yes . many yeares , when the promise of the blessed seed was made vnto him , as appeares gen. 15. 6. whence this testimony is taken . how was it then fulfilled at the oblation of isaack ? thus. the trueth of that which was verified before , was then againe confirmed by a new and euident experiment . well . thus much is plaine enough . but heere now the difficulty is , how this scripture is applyed vnto the apostles former dispute . in the 21. v. he saieth that abraham was justified by workes when he offered isaack . how proues he , that he was so justified ? why by this testimony . because the scripture was fulfil●ed at that time , which saieth , abraham beleeued god &c. marke then the apostle's argument . when abraham offered isaack the scripture was fulfilled which saieth abraham was iustified by faith . for that 's the mea●ing of that scripture . ergo , abraham when he offered isaac● was justified by workes . this at first sight s●emeth farre set , and not onely besides , but quite contrary to the apostles purpose to proue he was then justified by workes , because the scripture saieth , he was then iustified by faith. but vpon due consideration , in●erence appeares to be euident , and the agreement easie . the apostle and the scripture alleaged , haue one and the same meaning : the scripture saieth . he was iustified by faith , meaning , as all confesse , a working faith fruitefull in obedience . s. iames affirmes the very same , saying , that he was justified by workes , that is . metonymically by a working faith ▪ and therefore the apostle rightly alleageth the scripture for confirmation of his assertion : the scripture witnessing . that by faith he was iustified ; the apostle expounding what manner of faith it meanes . namely a faith with workes or a working faith. so that the application of this testimony vnto that time of offering vp of isaack is most excellent : because then it appeared manifestly what manner of faith it was , wherefore god had accounted him just in former times . without this metonymie it appeares not that there is any force in the application of this scripture and the argument from thence . the scripture witnesseth that abraham was then justified by faith. ergo 'tis true , that he was then justified by workes . what consequence is there in this argument except we expound s. iames by that metonymie , workes , that is a working faith ? and so the argument holdes firme . take it otherwise , as our aduersaries would haue it , or , to speake trueth , according to the former interpretation of our diuines ; it breeds an absurd construction either way . abraham in offering isaack was justified by workes , that is , secundâ iustificatione of good he was made better . how is that proued ? by scripture . because the scripture saieth . that at that time he was justified by faith . that is , primâ iustificatione of bad he became good . is not this most apparent non-sence . againe according to the interpretations of our diuines , abraham at the offering vp of isaack was iustified by workes ( that is , say they ) declared iust before men . how is that proued ? by scripture . because the scripture saieth . that at that time , he was justified by faith. that is , accounted just in god's sight . in which kind of arguing i must confesse i apprehend not how there is any tolerable consequence . wherefore we expound s. iames metonymically , putting the effect for the cause ; workes , for a working faith , as the necessary connexion of the text enforced vs. nor is there any harshnes at all , nor violent straining in this figure , when two things of necessary and neere dependance one vpon the other , ( as workes , and a working faith ) are put one for another . neither haue our aduersaries more cause to complaine of vs for this figuratiue interpretation of workes , then we haue of them for their figuratiue interpretation of faith . for when we are saied to be justified by faith , they vnderstand it dispositiuè & meritoriè not formaliterè faith in itselfe is not our sanctification , nor yet the cause of it . but it merits the bestowing of it , and disposeth vs to receaue it . let reason iudge now , which is the harsher exposition . theirs ? faith iustifies ( that is ) faith is a disposition in vs deseruing that god should sanctifie vs by infusion of the habit of charity . or ours ? workes justifie , that is , the faith whereby we are acquited in god's sight , is a working faith. thus much of this testimonie of scripture prouing that abraham was justified by a true and working faith , in the next place the apostle shewes it by a visible effect or consequent that followed vpon his iustification expressed in the next words : and he was called the freind of god. a high prerogatiue , for god the creator to reckon of a poore mortall man as his familiar freind ; but so entire and true was the faith of abraham , so vpright was his heart , that god not onely gratiously accounted it to him for righteousnes : but also in token of that gratious acceptance entered into a league with abraham taking him for his especiall freind and confederate ; a league of●ensiue and defensiue . god would be a freind to abraham [ thou shalt be a blessing ] and a freind of abrahams freinds . i will blesse them that blesse thee ; and an enemy of abrahams enemies : i will curse them that u●se thee . which league of freindship with abraham before the offering vp of isaack was therevpon by solemne protestation and oath renued , as we haue it gen. 22. v. 16. &c. thus we haue this first example of abraham . from thence the apostle proceeds to a generall conclusion in the next verse ( 24 ) yee see then how that by workes a man is iustified , and not by faith only . that is . therefore it is euident . that a man is iustified by a working faith : not by a faith without workes . which metonymicall interpretation is againe confirmed by the inference of this conclusion vpon the former verse . the scripture saieth , that abraham beleeued god and it was imputed vnto him for righteousnes . ergo ( saieth ● iames ) yee see how a man is iustified by workes and not by faith onely . a man might heere say . nay rather . wee see the contrary . that a man is iustified by faith onely and not by workes . for in that place of scripture there is no mention at all made of workes . wherefore of necessity we must vnderstand them both in the same sense . and so the conclusion followes directly . that euery man is iustified by an actiue not an idle faith , because the scripture witnesseth , that abraham was instified by the like faith. our aduersaries collection then from this place . ( that faith and workes be compartners in iustification , we are 〈◊〉 partly by faith , partly by workes ) is vaine & inconsequent . for when the apostle saies , a man is iustified by workes and not by faith only : his meaning is not , that workes and faith are two coordinate causes by their ioynt-force-working our iustification ; but the apostle vtterly excludes faith onely from iustification , and attributes it wholy vnto workes . for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith onely , he vnderstands faith alone , that faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. alone , solitary , by itselfe , without workes . and such a dead faith whereof these hypocrites boasted . s. iames excludes wholly from justifying of a man. i say then that he is not iustified by faith onely : but that he is iustified by workes . that is a working faith that is fruitfull in obedience . the apostle goes forward from the example of abraham vnto that of rahab verse . 25. likewise was not rahab the harlot iustified by workes ? that is in the same manner as abraham : so also rahab was iustified by a working saith . which appeared to be so by that which shee did when she receaued the messengers , entertained the two spies which were sent to search the land , lodged them in her house without discouering them . and when by accident they were made knowne , hid them secretly vpon the roofe , and afterwards sent them out another way , conveied them away priuily , not by the vsuall , but by another way ( that is ) through the window letting them downe ouer the wall by a cord as the story hath it . ios. 2. in this dangerous enterprise , wherein this weake woman ventured her life in succouring the enemies of her king and country : it appeares plainly that she had a strong and liuely faith in the god of israel : and that the confession which she made with her mouth to the spies ( the lord your god , he is the god in heauen aboue and in the earth beneath . iosh. 2. 11. ) proceeded from a truely beleeuing heart , insomuch as her words were made good by works , that followed them . wherefore the apostle iustly parallels these 2 examples of abraham offering his sonne ; and rahab in the kind vsage of the spies , because both those facts were singular trialls of a liuely faith which was able in that sorte to ouercome what was hardest to be conquered . viz. naturall affection . in abraham both fatherly affection to the life of a deere and only sonne : and in rahab the naturall loue to ones country and a mans owne life did all stoope and giue way , when once true faith commands obedience . here againe our adversaries trouble themselues , and the text with needlesse speculations telling vs , that now the apostle hath altered his cliffe , and gone from the second iustification in abrahams example , to the first iustification in this of rahab . that rahab was conuerted at this time of receauing the spies being made a beleeuer of an infidell , a good woeman of a bad . that she by this good worke did expiate her former sinnes and merited the grace and fauour of god , notwithstanding that she committed a venial sinne in handling of the businesse , telling a downe-right lie , which though she should not haue done ; yet it hindred not the meritoriousnes of the worke , with such other fond imaginations peruerting the simplicity of the trueth . but first they are not agreed among themselues whether the apostle doe in that sort shift from one iustification to another . bellarmine affirmes it and many moe . but others deny it , as may be seene in lorinus his exposition of the. 21. v. of this chapter . and were they agreed vpon it , sure i am they should disagree from the apostle , who makes this second instance of the same nature with the former . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in like manner saieth he , was rahab iustified : viz. as abraham was . againe when they say rahab became a true beleeuer at that time of receauing the spies , not before , 't is more then they can proue . by the circumstances of the story it appeares plainely , that she beleeued before they came , by the relation of the great workes which god had done for his people , and the promises that were made vnto them , that they should possesse rahabs countrey . this bred feare in others : but faith in her , by the secret working of the holy ghost : see ioshua 2. 9. &c. and certainly ; ( had she not had faith , before the spies came , who can thinke she would haue giuen entertainment to such dangerous persons ? but she knew them to be the seruants of the god of israel in whom shee beleeued ; and therefore by this a faith she receaued them peaceably ; though enemies of her countrey . lastly to that of the merit●riousnes of the worke of rahab , to deserue grace and life aeternall ; we reiect it , not only as a vaine but an impious conceit , which neuer entred into the humble hearts of the s● . of old : but hath bin set on foote in the last corrupt ages of the world by men drunken with selfe-loue , and admiration of their owne righteousnes . thus we haue these 2 examples whereby the apostle hath proued sufficiently , that the faith which is separated from obedience , will not justifie a man , & therefore that it is a dead faith , and not a true liuing faith according as was proposed . v. 20. now for a close of this whole dispute he againe repeates that conclusion , adding thereto anew similitude to illustrate it by , in the last verse of the chapter . for as the body without the spirit is dead , so faith without workes is dead , that is , as the body without the spirit , i. e. the souls , or the breath and other motion ( is dead ) vnable to performe any liuing action whatsoeuer : so faith without workes is dead ; that is , vtterly vnable to performe these liuing actions , which belong vnto it . what are those ? two. 1. to repose it stedfastly vpon the promise of life in christ , which is the proper immediate liuing action of faith. 2. to justifie a man in the sight of god , which by a speciall priuiledge is the consequent of the former . these liuing actions cannot be performed by that faith which is dead , being destitute of good workes . that faith which hath not power to bring forth obedience , is thereby declared to be a dead faith , deuoide of all power to embrace the promise with confidence and relyance as also to justifie . a man would thinke this were plaine enough , and needed not to be troubled with any further c●villations . but 't is strange what a coile our adversaries make with this similitude , writhing and straining it to such conclusions as the apostle neuer intende● ▪ hence they gather . 1. that as the soule giues life to the body , as the ●●rme of the body : so workes giue life to faith as the forme of it 2 that as the body is the same true body without the soule & with it : so faith is one and the same true faith without workes and with them , which are nothing but sophisticall speculati●●● besides the purpose of the text. the apostle intends nothing but to shew the necessity of the copulation of a liuing faith and obedience together : by the similitude of the like necessitie of the vnion of a liuing body , and the soule . but his purpose is not to shew , that the manner of their connection is the same , that just in euery point as the soule is to the body , or the body to the soule : so workes are vnto faith , and faith vnto works . it sufficeth to his intent , that as in the absence of the soule , the body : so in the absence of obedience , faith is dead . but thence it followes not , that workes by their presence doe the same thing to faith ; as the soule to the body by it's presence ; or that faith in the absence of workes remaines the same ; as the body doth in the absence of the soule . if we must needs be tied to the strict termes of the similitude : let vs a little examine the comparison , and we shall see our aduersaries all flye off first from it . let the comparison be first thus . betweene the body and the soule , faith and workes as the termes be in the text. as the body without the soule is dead because the soule giues life , i. e sense , breathing , and all other motion to the body . so faith without workes is dead , because workes giue life vnto faith. but now this comparison will not runne on all foure . for workes are not vnto faith as the soule is to the body ; but as sense and motion is to the body . seeing workes are externall acts , not internall habits : and so are proportionable not to the soule , but to the liuing actions thence issuing . wherefore 't is as absurd to say , that workes giue life vnto faith , as 't is ridiculous to affirme , that sense & motion giue life to the body , which are not causes ; but effects & signes of life . therefore when faith without workes is dead , 't is not spoken in that sense , because workes giue life to faith , as the soule doth to the body . l●● then the comparison bee thus . between the body and the soule . faith and charity . as the body without the soule is dead , because the soule is the forme of the body , and giues life to it . so faith without charity is dead , because charity is the forme of faith , and giues life to it . but neither will the comparison hold vpon these termes . for 1. our adversaries here put in charity the habit , for workes the act : which is more then themselues ought to doe , seeing they will tye vs at short bitts , to the very letter of the text. for though we can be content to admit that interpretation , would they admit of the apostle's plaine meaning , & not straine for querkes : yet seeing they argue so precisely from the words of the comparison , they must not now haue libertie from vs to goe from them , but be content to take the words as they lie in the text , and make their best of them . yet seeing 't is most senselesse to make workes ( that is ) externall actions the forme of faith an internall habit : let them take charity insteed of them , an internall habit likewise , wil it be any better now ? belike so . thē 't is thus . as the soule is the forme of the body : so charity is the forme of faith. and as the soule giues life and action to the body , so charity vnto faith. will they stand to this ? no. here againe they fly off in both comparisons . charity is one habit , faith another distinct betweene themselues , and therefore they deny , as there 's good reason , that charity is either the essentiall forme of faith , as the soule of the liuing body : or the accidentall forme , as whitenes of paper . they say 't is onely an externall forme . but this now is not to keepe close to the apostle's comparison , but to runne from it at their pleasure , when they fall vpon an absurdity in pressing of it so strictly . the soule is no externall , but an internall essentiall forme , & therefore charitie must be so , if all runne round . againe doth charitie giue life or liuing actions vnto faith as the soule doth vnto the body ? neither dare they hold close to this comparison . for the proper worke or action of faith is to assent vnto the trueth of diuine reuelations , because of gods authoritie , as themselues teach . whence now comes this assent ? from the habit of faith , or of charity ? they grant that it comes immediatlie from the habit of faith , which produceth this action , euen when it s seuered from charity . then 't is plain that it is not charitie that giues life to faith , which can performe the proper action that belongs to it , without it's helpe . how then doth charity giue life vnto faith ? for this , they haue a sillie conceit . charity giues life , that is merite vnto faith. the beleefe , or assent vnto diuine trueth is meritorious if it be with charity . if without , then 't is not meritorious , this is a fine toy , wherein againe they runne quite from the comparison of the apostle . for the soule giues liuing actions to the body , not only the qualifications of the actions : and so charitie is not like the soule , because it giues only the qualification of merit vnto the action of faith , & not the action it selfe . beside . a most vaine interpretation it is , without any ground from scripture , to say a liuing faith , ( that is ) a meritorious faith : when euen in common sense , the life of any habit consists onelie in a power to produce those actions , that naturallie and immediatlie depend vpon that habit. and what reason is there in the world why the habit of charity should make the actions of faith meritorious , or , why charity should make faith meritorious , rather then faith make charity meritorious , seing in this life there is no such praeeminency of charity aboue faith ? wherefore we despise these speculatiue sophismes , which with much faire glozing , our aduersaries draw from the text : but yet when all comes to the triall , themselues will not stand to the strict application of the similitude , because it breeds absurdities , which euen themselues abhorre . now if they take liberty to qualifie and interpret , they must giue vs leaue to doe so too , or if they will not we shall take it . to shut vp all . their other collection is as weake as the former : namely . a dead body is a true body . ergo a dead faith is true faith. this argument forceth the similitude , and so is of a force . in materiall things which haue a diuerse being from different causes , it may hold . but 't is not so in vertues and graces . trueth and life are both essentiall to such qualities . true charity is a liuing charity ( i. e. ) actiue , as the apostle himselfe proues . v. 15. true va valour . and so of euery vertuous quality , if it be true , 't is liuing and stirring in action : if it be otherwise , 't is counterfeit , some other thing that hath onely a shadow of it . all these trickes are pin vpon the apostle to pervert his plaine meaning ; viz : that as it is necessary to the being of a liuing body that it be coupled with the ●oule , so 't is necessary to the being of a liuing true christian faith , that it bring forth workes of obedience . sect . 7. chap. i. none can be iustified by their owne satisfaction for the transgression of the law. a briefe summe of popish doctrine , concerning humane satisfactions for sinne . thus we haue the resolution of the dispute of s. iames , together with such cauils , as our adversaries make vpon the seuerall passages thereof . by the whole order whereof it appeares sufficiently that saint iames disputing against faith , meanes thereby that false and bastard faith which hypocrites pleased themselues withall insteed of a true faith : and that disputing for workes , he meanes nothing but a working faith. and it appeares also that the drift of the apostle is not in this place to dispute directly of man's iustification : but only to bring that in , as an argument to proue his principall conclusion . that faith without workes is dead , because it will not iustifie . in summe it 's euident , that neither these apostles doe disagree between themselues , nor ye● either of them doe agree with our adversaries in teaching iustification by the the workes of the morall law. of the impossibility of man's iustification by which meanes , hitherto . the●r ex● proposition is , that [ none can be iustified by their owne safisfaction for the transgression of the law ] for this is this is the only way 〈◊〉 for an offender to obtaine iustification and absolution : vi● : to alleage that he hath satisfied for his offence committed , by doing or suffering so much as the party offended could in justice exact of him . which satisfaction being made , he is no longer debter vnto him , but deserues his absolution and his fauour , as if he had not offended at all . now then the question is . whether a sinner may , by any thing done , or endured by himselfe , satisfie the iustice of god , & so obtaine absolution at the barre of god's iudgment . we defend the negatiue . that it is impossible for a sinner , by any action or passion of his own to doe so much as shall be aequivalent vnto the wrong which he hath done vnto the glorious iustice of god : that there with he may rest satisfied and exact no further paenalty . which point is so euident vnto the conscience of euery one that knowes himselfe to be , either a creature , or a man , or a sinner : that it needes not any confirmation . if we be considered as creatures , there 's nothing that a finite strength in a finite time can performe , which can hold proportion with the offence of an infinite goodnes and iustice , and the eternal punishment thereby deserued . consider vs as men , so we are bound to fulfill the law of god in all perfection , nor is there any thing so true , so honest , so just , so pure , so worthy loue and good report : but the law one way or other obliges vs vnto the thought and practise of it . so that besides our due debt of obedience , we haue nothing to spare ouer and aboue , whereby to satisfie god for those trespasses that we haue committed vpon his honour and iustice. lastly consider vs as sinners , so we are tyed in a double obligation , 1. of punishment to be suffered for sinne committed . 2. another of obedience to be perpetually performed . both these debts of punishment and obedience , are equally exacted of sinfull men , and ergo 'tis as absurd in diuinity to say , the obedience of the law or good workes , will satisfie for the transgression of the law : as 't is in ciuill dealing to account the payment of one band the discharge also of another . wherefore euery one that is not blinde and proud in heart will here be soone perswaded to relinquish all claime of heauen by his own satisfaction , running vnto him onely , who alone without the helpe of man or angell hath troden the winepresse of the fiercenesse of god's wrath , bearing our sinnes in his body on the tree , suffering the vtmost , whatsoeuer was due to the punishment of them . our adversaries in this busines are at a stand , mistrusting their owne , yet not daring wholly to trust to christ's satisfactions . they will giue him leaue to haue his part : but , by his leaue , they will haue one share too in satisfying for sinnes . for they are a generation of men that are resolued to be as litle beholding to god , as may be , for grace , or for glory . and if there be any article of religion wherein scripture and reason would giue the honour of all vnto god , they looke at it with an euill eye , and cast about which way to thrust in themselues for copartners . 't is strange to see to what passe pride and couetousnesse haue brought the doctrine of satisfaction , as it is now taught and practised in the romish church . with you patience i shall take a short survey of it , that you may see whether of v●twaine rest our consciences vpon the surer and more stedfast anchor : we that trust onely to christ's satisfactions ; or they that joine their owne together with his . the summe of their doctrine , as it is deliuered vnto vs by the councell of trent . sess. 6. cap. 14 , 16. & sess 14 cap. 8. 9. with the romish catechisme . part . 2. cap. 5. quaest . 52. & seq . and explained at large by bellarmine in his two bookes de purgatorio in his 4th booke de poenitentia , and his bookes de indulgentijs : is this . sinnes are of two sorts . 1. sinne committed before baptisme : as originall sinne in all that are baptized infants : and actuall sinnes in those that are baptized at yeares of discretion . 2. sinne committed after baptisme , when after the grace of the holy ghost receiued in baptisme ; men fall into sin , polluting the temple of god , and grieuing his spirit . touching the former sort of sinnes , they are agreed that men are freed from them both , the fault and punishment , by the merits and satisfaction of christ only without any satisfaction on our part . but now for sinnes after baptisme , in obtaining of remission of them , christ and we part stakes . which copartnership is declared vnto vs in this manner . in 〈◊〉 sinnes ( we must know ) there are three things considerable . 1. the fault in the offence of god's maiesty , and violation of our friendship with him . here they grant also , that man can not satisfie for the fault , doing any thing that may appease god's displeasure ; and procure his loue . christ onely hath done this for vs , for whose onely satisfaction . god of his mercy freely returnes into fauour and friendship with vs. but this must be vnderstood in a catholique sense , viz : for fault of mortall sinnes ; as for veniall sinnes god is but slightly angry with them , and so we may satisfie him for the fault thereof , both in this life , and in purgatory 2. the staine or corruption of sinne , called the reliques of sinne abiding in the soule . for the purging out of which , there is great force in such satisfactions , as are made by prayers , fastings , almesdeed●s , and other laborious workes , although the heretiques say otherwise . that the abolishing of inhaerent corruption is by the gift of grace freely bestowed on vs by degrees , in the vse of all godly meanes . 3. the punishment of sinne , which after the fault is pardoned , remaines yet to be suffered . for although it be true that god in some causes doth pardon both fault and punishment wholy , as in cause of martyrdome , which sweepes all cleane , and makes a● l reckonings euen ; and although god might , if it had so pleased him , alwaies for christ's sake haue pardoned the whole debt : yet holy mother church hath d●t●rmined , that he doth not so vse to doe . but after that in mercy he hath forgiuen the faul●● yet there 's an after reckoning , and we must come to coram for the punishment , by which his iustice is to receaue satisfaction . but ( ye must know ) the punishment of sinne is two fold . ● . eternall ▪ in the destruction of soule and body in hell-fire to endure for euer . heere now christ's satisfaction comes in againe . by whose merits alone they grant , we are deliuered from the eternity of the punishment of sinne. which must be noted , that christ's satisfaction hath not eased vs of the substance of the punishment it selfe : but only in the continuance of it . 2. temporall ; to endure onely for a time , whereof there are also two degrees . 1. one in this life , as namely all calamities and afflictions vpon the body , soule , name , goods , &c. together with death the last and greatest of euills . all which are inflicted vpon m●n ; as punishments of ●inne . of these some come vpon vs inui●●bly as death vpon all men , or as death in the wildernes on the children of israel , with the like punishments , certainly and irreuocably denounced . now here 's no remedy but patience , and that 's an excellent remedy too . for ( as the ghostly fathers of tre●t informe vs ) if they be borne willingly with patience , they be satisfactions for sinnes : but if vnwillingly they be god's just revenge vpon vs. other some come , euitably . and heere such a course may be taken , that we need not suffer the punishment it selfe : but we may buy it out and make satisfaction for it vnto god by other meanes . which meanes are principally foure . 1. by the vehemency of contrition , or inward sorrow . which may be so intensiue as to satisfie for all punishments , both in this life and also in purgatory . 2. by other outward laborious workes . whereby we may buy out the obligation to temporall punishments . such workes are these . 1. praier with confession , thankesgiuing . &c. for , if we beleeue the cathol●que doctors 't is a very good satisfaction to a creditour , if the debter pray vnto him for the forgiuenes of his dept . according to that text . psal. 50. 15. call vpon me in the day of trouble and i will d●liuer thee . ergo , praier is a satisfaction for the punishment of sinne . 2. fasting , vnder which is comprehended the sprinkling of ashes , wearing of haire cloth , whippings , goeing bare-foote and such other paenall workes . these also satisfie for sinnes as 't is written 2. sam. 12. dauid fasted , lay vpon the ground and wept all night . therefore he satisfied for his sinnes of murther and adultery . and againe . paul saieth 1. cor. 9. 27. i beat downe my body . that is , i whippe and cudgell my selfe to satisfie for my sinnes . and againe . luk. 18. 13. the publican smote vpon his breast . ergo. corporall chastisement is a good satisfactions for sinnes . 3. almesdeedes : comprehending all kind whatsoeuer workes of mercy . these also buy out the punishments of sinne according to the text dan. 4. 24. breake off thy sin by righteousnes : and thine iniquity by mercy towards the poore . that is . by almesdeeds satisfie for the temporall punishmens of thy sinnes . and againe . luk. 11. 41. giue almes of that which you haue and behold all things shall be cleane vnto you . that is to say ( in the language of babell . ) the temporall punishment of sin shall be taken away . now all such workes as these are either . 1. voluntarily vndertaken of our owne accord , as voluntary pilgrimage , scourgings , fastes , sackloth , weepings , and praiers of such a number and measure , with the like rough punishments , which we take vpon our selues to pacifie god. all which being done with an intent to satisfie for the punishment of our sinnes ; must needs be accepted of god almighty for good payment : because in so doeing , we doe more then he hath required of our hands . now 't is very pleasing to god to doe what he bids vs not : or what he bids vs , to doe to another end of our devising . he therefore that voluntarily vndertakes such needlesse paines , giues god high satisfaction . according to the text. 1. cor. 11. 31. if wee would iudge our selues , we should not be iudged . 2 inioyned by the priest. who by vertue of the keies committed vnto him might iudicially absolue the paenitent from the whole debt , were it not thought fit vpon speciall considerations to keepe backe a part . wherefore when he hath absolued him from the fault and aeternall punishment , he binds him vnto satisfaction for the temporall punishment , and therefore he enjoynes him what he shall doe to buy it out . let him goe visit the shrine of such and such a saint , say so many aues & paternosters before such an image , whip himselfe so many times , fast so many daies , giue so much almes with such like paenalties . and when he in humble obedience hath done these things commanded by the preist : then 't is certaine his sinnes be satisfied for . for 't is to be noted that in enioyning this canonicall satisfaction , as 't is called , the priest and god almighty be just of the same mind . looke how much the preist enioynes for satisfaction , god must be content to take the same , or else the paenitents conscience will not be quiet , because , it may be , god expected more to be done for satisfaction : then the party hath done by the priests iniunction . but it is to be supposed , that as the pope , so euery priest in his chaire of confession hath an infallible spirit , whereby he is able exactly to calculate the just propo●tion betweene the sinne and the punishment , and the price of the punishment , that so he may enjoyne just somuch penance , as will buy it out ; neither more lest the paenitent be wronged : nor lesse , lest god be not satisfied . all which is trimly founded vpon that text which saieth . whatsoeuer yee binde on earth shall be bound in heauen , and whatsoeuer yee loose on earth shall be loosed in heauen . mat : 16 , 19. & 18. 18. that is . priests may forgiue the fault and retaine the punishment , and what satisfaction they enioyne on earth to expiate the punishment , that will god accept in heauen : or else they be deceaued . this is the second meanes to satisfie for temporall punishments . the 3. meanes is by pardons and indulgences . wherin the superabundant merits of christ and the saints are out of the treasury of the church granted by speciall grace of the b● . of rome vnto such as are liable to suffer the temporall punishment of their sinnes . so that they hauing got by his grant a sufficient portion of satisfactory workes , out of the common stocke , they are fre●d thereby from satisfying gods iustice , by their owne workes . which is a rare priviledge no doubt . 4. the fourth meanes is by another liuing mans satisfaction for them . for not onely the superabundant works of christ and saints departed : but the good workes of iust men aliue will satisfie for another , being done with that intent . so great is god's clemency towards good catholiques , that , though one man cannot confesse , nor be contrite for another ; yet satisfie he may the iustice of god for his sinnes . both these meanes are grounded vpon pregnant places of scripture . gal. 6. 2. bea●e yee one anothers burthen , that is , satisfie one for another . againe 2 cor. 12. 15. i will most gladly bestow and be bestowed for your sakes : that is , to satisfie for your sinnes . againe 2 tim. 2. 10. i suffer all things for the elects sake : that is , that my sufferings may be their satisfactions . so col. 1. 24. i reioyce in my sufferings for you and fulfill the rest of the afflictions of christ in my flesh , for his bodies sake , which is the church . that is . my sufferings with christ's sufferings make vp a treasurie for the church , that such as want of their owne , may make vse of his satisfaction and mine . againe rom. 12. 15. we being many are one anothers members ergo , we may impart sati●factory workes one to another , as one member doth heate to another . to conclude . 't is in our creede , i beleeue a communion of saints . ergo , there is a communion of satisfactions . and so the point is very fitly proued . whereby it appeares that the ch●l●ren of the romish church are reasonable well prouided of meanes to recompense god's , iustice , and redeeme the temporall punishment of their sinnes in this life . the other degree of the temporall punishment is in the life to come , namely , in ●urgatory , whereinto all they drop who die in veniall sinnes , the fault whereof was not forgiuen in this life ; or in mortall sinnes , the fault whereof was forgiuen in this life ; but full satisfaction was not made for the punishment before death . such must fry awhile in purgatory longer or shorter time according as their sinnes are more or lesse haynous ; or as mens hearts on earth be more or lesse pitifull towards them . but howeuer there they must be till the temporall punishment of their sinnes be fully suffered : or bought out by something else that may satisfie god's iustice . this punishment of sinne inflicted in purgatory , is twofold . 1. poena damni . of losse ( viz. ) of the beautifull vision of god , and ioyes of heauen . 2. poena sensus . of sense or smart . viz. the bitter paines of god's wrath sensibly tormenting the powers of the soule , inflicted vpon them either immediatly by god himselfe , or by the ministery of the diuels as his instruments . for 't is a doubt not yet resolued among the patrons of purgatory , whether the diuels haue not to doe there also as well as in hell . but whether their tormentours be diuels or not , this is agreed vpon , that the torment and punishment which the soules do suffer in purgatory , is for the substance of it the very same with the torments of hell , differing only from it in continuance . those of purgatory be temporall , these of hell aeternall . well now , such as haue not bestirred themselues then , well in this life to make all euen by full satisfactions , such must be arrested in the mid way to heauen , and cast into this prison . out of which two meanes there be to be deliuered . 1. by suffering all this temporall punishment for so many yeares and dayes as 't is to continue . how many that is , you must inquire of st michael , the church knowes not that . but yet sure shee is , that many soules shall continue in purgatory till the day of iudgement , so there shall be the same period of the world , and of their torments . these haue a hard time of it ; 't is easier haply with others . but be it as 't will be , such as these pay the vtmost farthing , where they endure in the flames of purgatory , so long till the time of their whole punishment be runne out . then god is satisfied , and they deliuered . 2. by buying out this punishment by some other satisfactory price . for although god could so haue ordered it , that euery soule being once in purgatory , should suffer all the temporall punishments due : yet he is content to bee intreated to commute poenance , and take some other valueable consideration by way of satisfaction for this punishment . but this satisfactory payment cannot be made by the soules themselues : it must be made by some on earth for them . which is done . 1. either by laborious workes of any one iust and godly catholique , whether he be a friend of the deceased , or other touched with a charitable pitty toward a poore soule . who by store of deuout prayers , almes , masses , pilgrimages , founding of coue●ts and hospitals , &c. may procure a gaole-deliuery for that soule for which he intends those good workes . 2. or by the pope who is purse-bearer to the church , and hath the treasurie thereof vnder lock and key . he now , though he cannot directly absolue the soules in purgatory from their punishment , as he can men liuing on the earth , yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of christ and of the saints , that thereby god's iustice may be satisfied , for the whole punishment , which otherwise they should haue endured . yea such is the power of his indulgences to infuse a vertue into such and such alt●● ▪ shrines , 〈◊〉 &c. that whosoeuer shall frequent such places , or vse such prayers , all complements duely obserued : he may at his pleasure free one , two , three , or more soules our of purgatory . nay did not couetousnes coole the heare of his apostolical charity , he might so bountifully powre out the treasures of the church vpon these prisoners in purgatory , that they should all haue enough to weigh down the feales , & deserue a passe-port for heauen . such efficacie there is in that spirituall picke locke which the pope hath in keeping . all which is very properly proued by the former places of scripture , and others also , were it needfull now to alleage them . but thus we see the catholiques are euery way furnished for satisfactions , that what christ hath not done for them , they can doe for themselues , either to suffer and ouercome the temporall punishments of their sinnes , or else , which is the easier course , to buy out that punishment at a valuable price of other satisfactionary workes , wherewith gods iustice shal be abundantly contented . now whereas those whom they terme heretiques , cry out aloud that such satisfactions to god's iustice be indeed no satisfactions at all , because they are no wayes equall vnto the offence committed : and so no full recompence of wrong offered vnto god : for the assoiling of this doubt , they giue vs this distinction very necessary to be obserued . satisfaction is double . 1. iustitiae : ex rigore iustitiae , ad absolutam & perfectam aequalitatem quantitatis . that is . there is a satisfaction of iustice consisting in a perfect aequality between the offence and wrong , and the recompence made , when so much is done , or suffered , as the offended party can in iustice exact . now they grant that man cannot satisfie god in this sort in rigour of iustice. only christ hath satisfied so ; for vnto such a satisfaction it is required that it be done . 1. ex proprijs . by that which is our owne . 2. ex indebitis . by that which is not debt of it selfe . 3. ad aequalitatem . by that which is of aequall worth and value . now none of these wayes can our satisfaction passe in strict iustice because whatsoeuer we haue , 't is god's free gift : whatsoeuer we can doe , 't is our due obedience , & when we haue done all , yet we cannot by any finite act doe such honour to god , as shal be equall to that iniury we haue offered to his infinite maiestie . euen the right of nature teacheth . as bellarmine grants , that man cannot parca reddere deo , giue him quid pro'quo . 2. acceptationis facti ex gratiâ donante ad imperfectam aequalitatem proportionis & ex condigno . i , e. there is a satisfaction of fauourable acceptance , wherein there is a kinde of imperfect proportion betweene the offence and the recompence , when so much is done or suffered , as god is content in gentlenes to take for good satisfaction . thus then a man may satisfie god's iustice , because god giues him grace to doe so much as he will accept for satisfactiō . which grace is threefold . 1. the grace of iustification , whereby the holy ghost dwels in vs and we are made members of christ , and christ is become our head. by meanes of which vnion with christ , and inhabitation of the spirit , it comes to passe that our workes haue a singular vertue . for christ communicates vnto vs his satisfaction ▪ and by merits of them , makes our workes meritorious and satisfactorie vnto god. so that whereas all things whatsoeuer we could haue done , where of no worth at all in the sight of god : now christ hath deserued such a grace for vs that the spotted ragges of our righteousnes and good workes being tincta christi sanguine ( i. e. ) died in the bloud of christ receaue such a colour , that they will passe for reasonable good cloth . in a word , our money is now good siluer which before was but brasse . againe , because the holy ghost dwels in the just , ergo ( as bellar : profoundly argues ) their workes proceeding from the holy ghost haue [ quandam infinitatem ] a kind of infinitenes in them , and thereby , quandam aequalitatem , a kind of aequality with the injury which by sinning we offered vnto god. euen as a man may say , that a fly or a spyder is a kind of infinite creature because 't is of gods making : and god you know is infinite . this is the first grace of iustification . the 2 ye may call . 2 the grace of euangelicall counsailes . for although god might of right challenge all our workes as due vnto him : yet so it is that he commands not all , but onely persuades and exhortes vnto some ▪ by which bounty of god , it comes to passe that we haue certaine workes propria & indebita , of our owne which we owe him not ; and by these we onely make satisfaction . yea such is the bounty of god that he suffers vs to merit by those things which be of his free gift , and is willingly content that what we receaue at his hand , we giue it him backe againe for a satisfactorie payment to his iustice. which is very strange i tell you . 3 lastly one grace more god giues vs. namely . when hee pardons the fault he remoues the aeternity of the punishment , and makes it temporall that so it may be more easily satisfied for . all which particulars and priuiledges are sure and certaine , because the catholique doctors haue firmely proued them out of their owne heads without the helpe of the scripture . so then they are agreed . that our workes are not satisfactorie in rigour of iustice : but only in favourable acceptance , by grace giuen to doe them , and gods clemency in accepting them being done . chap. ii. all sinne is remitted vnto vs wholy in the fault and punishment . for the onely satisfaction of iesus christ. thus i haue somewhat largely set forth vnto you the popish doctrine of humane satisfaction for sinne : wherein it is plaine to all that can see any thing , that their aime hath bin to lay a plot to delude mens soules and pi●ke their purses . it would require a large discourse to prosecute their arguments , whereby they seeke to couer their fraud . but they are not of that moment as to spend time about them , being too hasten to other matters . the summe of them all comes vnto this . 1. that those afflictions and temporall chastisements which god hath laied vpon his children ( for the triall of their faith and patience , for their humiliation for sinnes past by hearty repentance , for their admonition for the time to come , for the example of others . &c. ) they must needs be , in these mens imaginations , true satisfactions to gods iustice to expiate their sinnes past . 2. that such good workes as the godly haue performed for declaration of their piety ; testification of their thankfulnes vnto god ; for to expresse the sorrow of heart ; for to bring themselues to a greater measure of true humiliation by much praier , fasting , &c. for to obtaine victorie ouer some corruption , and temptation ; for to get some grace which they wanted ; for to preuent or fit themselnes for some iudgement feared ; &c. all this now must be conceaued presently to be meritorious and satisfactorie to gods iustice for sinne. 3. that such pennance , as in the primitiue church was enjoyned vnto those that after their conversion and baptisme , relapsed againe to heathenisme ; or otherwise for such as for scandalous offences were excommunicated : i say that such pennance enjoyned to these for testification of their hearty sorrow for their offence , and for satisfaction to the congregation , before they might be againe admitted into it : must now be turned into a direct and proper satisfaction for the sinne it selfe . 4. that such indulgence or fauour as was then sometimes vsed toward such relapsed and excommunicate persons ( in remitting vnto them some part of their enioyned pennance vpon euident tokens of their vnfained repentance ) this is now by these men turned quite to another vse . namely , to the freeing of men from further satisfaction to gods iustice by applying vnto them certaine phantasticall supererogations treasured vp in the popes cabbinet . these are the maine issues and errors of their disputes , wherein i will proceed no farther : but onely lay downe one generall conclusion opposite vnto their doctrine , and so end this point with a few reasons , for the confirmation of the trueth and confutation of this error . the position is this . all sinne whatsoeuer ; originall or actuall is remitted vnto vs wholy in the fault and punishment , aswell temporall as aeternall for the only satisfaction of iesus christ : and not any satisfaction made by vs vnto the iustice of god. for confirmation of this sacred trueth deliuered vnto vs in the word and generally embraced by the reformed churches ( yea by our aduersaries themselues when the agonies of consciences ; the app●ehension of death and of gods iudgement doe cleere vp their eyes , a litle to behold the vanity of their poore satisfactions . ) obserue we these reasons . first the innumerable testimonies of scripture ascribing the remission of sinne , onely to the mercy of god in christ crucified . that christ hath borne a our sinnes ; his bloud hath purged b vs of all sinne ; his death c redeemed vs from all iniquity ; his d stripes healed vs ; that he hath e paied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of our ransome ; that god for his f sake hath for giuen vs our trespasses ; blotted out g our sinnes ; cast them h behind his backe ; forgotten i them ; with store of the like sayings , ascribing the doeing away of all sinnes to the grace of god through the satisfaction of christ without limi●ing it to any sinne , or mentioning any satisfactorie workes of ours . now what say our aduersaries to this ? by a shift they turne of all scriptures tending to this purpose . thus christ hath satisfied for the fault of our sinnes ; and so reconciled vs vnto god , and for the aeternity of the punishment : but he satisfied not for temporall punishment : we must endure torment's though but for a while . this is a meere cavill without any apparant ground from such texts of scripture ; or necessary deduction from other . we deny it therefore as they affirme it . and that it may appeare to be but a forged devise . let vs inuert the distinction and we shall hold it with as good probability the other way . christ satisfied for the fault , not for the punishments ( say they . ) we will goe contrary and say , christ satisfied for the punishment : but not for the fault . we by our owne satisfaction must procure gods fauour . now let them object what they can against this : if we list to ca●ill as they doe : it may be shifted off with as faire probabilitie ; as they doe our arguments on the other part . let them name all the places that say , christ hath k reconciled vs to god his father . this is easily put off . christ hath reconciled vs. that is , christ deserued such grace for vs : that we by our workes may reconcile ourselues . iust as they say . christ hath satisfied . that is . procured grace for vs : that we by our workes might satisfie . let them object , our workes can be of no worth to appease gods anger . we will say . true. of themselues they are not : but christ hath merited that they should be of sufficient worth . iust as themselues say vnto vs objecting , that our workes be not of value to satisfie gods iustice. true , say they . of themselues they be not : but christ hath deserued for them to make them satisfactorious . thus if euery idle distinction not fortified by necessary deduction from scripture might passe for a good answere , the certainty of diuine doctrine were soone shaken to pieces : and no position so absurd , but would be defended with much facility . 2. that assertion of theirs . namely . that the fault is forgiuen and the punishment required , is most false and absurd ; euen in common sense . to pardon a fault and be friends and yet require full satisfaction ; to forgiue the debt , yet to exact the payment , be not these trimme kindnesses ? a bellarmine tels vs , there be some offences of so grieuous nature : that satisfaction cannot be made , but in a long time . now in this case the partie wronged may pardon the other , and be reconciled to him : yet the offender remaine still bound to make entire satisfaction for the wrong . but now the iesuite doth not name any such case : neither indeed can doe . for suppose a subject hath offended his prince and the fault deserued 7. yeares close imprisonment for satisfaction . if the prince should say vnto him i pardon your offence , you haue my loue ; but yet you shall lie by it to the last daie : were it not a mockerie , would any man thank him for such a kindnes ? it is to be thought the iesuites , the incendiaries of christendome would not thanke christian princes for such a courtesie , if they should pardon them their fault , and hang them vp . the like absurditie there is in this , when they say ; that after the fault pardoned ; yet in this life and in purgatory , the temporall punishment must be suffered . for wherefore must it be suffered ? for satisfaction say they , to what ? to god's iustice. for what now ? is it for the fault and offence committed ? no , that 's pardoned . for what then ? for just nothing . againe , this assertion is contrary to good reason . for god's friendship , and his iustice may not be diuided in this sort , as if he were reconciled and well pleased with that creature , which hath violated his iustice , and not made satisfaction for it . god's friendship with man followes satisfaction to his iustice : euen as his enmity with man is a consequent of the breach of his iustice. his righteous will is transgressed , therefore he is offended . his righteous will must be satisfied before he be pleased . so that it is a vaine speculation to thinke . christ hath appeased god's anger , but not satisfied his iustice , for as much as his fauour is purchased onely by satisfaction to his iustice offended . 3. this doctrine of humane satisfactions , obscures the dignity , and ouerthrowes the force of christ's satisfactions . if we haue a share , he hath not all the glory . nay , he hath scarse any at all . for aske wee . for what hath christ satisfied ? they say , to procure god's loue to vs. but that cannot be , vnlesse he hath satisfied his iustice. hath he done this , or no ? yes , he hath satisfied for the aeternity of the punishment . yea. but how know they that ? what if we vpon their grounds say , that he hath not satisfied for the aeternity of it : but only merited , that our sufferings and satisfactions should be aequivalent to the aeternity of the punishment ? especially considering that our workes according to bellarmine , haue a certaine kinde of infinite value in them . againe , aeternity is but an accident of punishment of sinne : the essentials of it are the losse of ioy , and the sense of paine : if therefore christ haue satisfied only for that , he hath done but the least part . neuerthelesse our adversaries will needes perswade vs , that humane satisfactions doe not so much eclipse as illustrate the glory of christ's satisfactions : in as much as thereby he hath not only satisfied himself : but made vs able also to satisfie . a great matter doubtlesse . but where saith the scripture any such matter , that christ hath merited that we might merit and satisfie . and moreouer by this tricke , whilest christ makes vs able to merit and satisfie : his owne satisfaction is plainly excluded . for come to the point , and aske . who is it satisfies god's iustice for sin ? christ , or wee ? heere b bellarmine stumbles like a blind horse , and of three answeres takes the very worst . some say 't is christ , and he only satisfies properly : but we improperly . our works being only a condition without which christ's satisfaction is not applied vnto vs. but such smell of the fagot . for 't is a perilous haeresie to say , christ onely satisfies for sinnes . well others say , that both christ and we our selues doe satisfie , & also there 's two satisfactions for the same offence . but this mettall clinketh not well neither . wherefore others are of opinion , and bellarmine likes it . that wee only satisfie , not christ. tertius tamen modus probabilior videtur [ quòd una tantum sit actualis satisfactio , & easit nostra . ] yea this is as it should be , thrust out christ , and let vs only satisfie while he stands by and holds the candle . yet the iesuite will not doe iesus so much wrong : for marke , to mend the matter hee adds . [ neque tamen excludit●r christus , vel satisfactio eius . nam per eius satisfactionem habemu● gratiam , vnde satisfacimus . et hoc modo nobis dicitur applicari christi satisfactio ; non quòd immediatè ipsae eius satisfactio tollat poenam temporalem nobis debitam : sed quod mediate eam tollat , quatenùs gratiam a● ea habemus , sine qu● nihil valeret nostra satisfactio . ] which wordes they may vnderstand that can ; for i cannot . the iesuite . walkes in the darke : seeking to hide this shamefull injury to the merits of christ , but it will not be . 't is too apparant that christ is to them of no account . only for a fashion they make vse of his name , when they haue reckoned vp a bedrol of their own merits , & s t s merits , and such other trash , then to conclude all with a [ per iesum christum dominum nostrum . ] that 's the burden of the song , and the oyle that seasons all the salet : as a marnix merily . 4. that distinction of satisfaction in strict iustice , and satisfaction in fauourable acceptance is vaine in this businesse . we grant indeed that our good workes done out of faith , are pleasing to god , and graciously accepted of him : but can it appeare , that god accepts them as satisfactions to his iustice ? no scripture intimates any such thing , that god's fauour doth thus dispense with his iustice , and make that satisfaction acceptable , which is in it selfe no full satisfaction of his iustice. shall we thinke that god in this case is put vpon those termes of necessity , and complement which fall out in humane satisfactions , betweene man and man ? it may so fall out that a creditor ( to whom 1000 crowns are owing ) may be content if the debtor will yeeld vp his whole estate , though not worth 50. because no more can be had . so in case of offence , sometime , a litle formality , or a word or two of confession of the wrong may be accepted for satisfaction . but god wants no meanes to receiue full satisfaction of vs , either vpon our owne persons , or vpon christ for vs. and therefore 't is without ground to imagine such a facility and partiality of his iustice , as to be satisfied with a few poore complementall formalities . satisfactions to god's iustice wee acknowledge none ; but such as are in iustice sufficient . such are christ's satisfactions . but as for vs , we haue nothing to doe with satisfactions , but with free pardons . 5. this doctrine of humane satisfactions taught in the church of rome is altogether full of vncertainty , and ergo , brings no rest and peace vnto mens consciences , at all . god pardons the fault : but requires the punishment say they . but when is this ? is it alwaies ? no , sometimes he pardons both . but can they tell certainly when he doth ? when not ? at martyrdome he pardons all . how know they that ? or how know they he doth it not at other times too ? contrition ( say they ) if it be vehe●nen● , satisfies for all . but can they tell vs the i●st asure of that contrition which is satisfactorie ? it may be the partie is contrite enough : yet the pre●st enioynes penance when 't is needlesse . it may be he is not co●●●ite enough : yet no penance enioyned . where 's the certainty , what 's to be done in such a case ? christ ( say they ) hath satisfied for the aeternity of hell punishments . well . but can they tell how many yeares or daies are left vnsatisfied for ; that so all things may be fitted according to the race of time ? laborious workes , of praiers , fastings , almes-de●ds , satisfie for temporall punishments in this life ( say they ) sup●ose it be so . are they sure they can also satisfie the paines of pu●gatorie ? the priest enjoynes satisfactorie penance . but is he sure he enioynes iust so much as will doe the feate ? is he certaine that god will take that for paiment , which he decrees to be paied ? what if there be not aue-maries enough & c ? againe suppose there were evangelicall counsailes , as vowes of chastity , pouerty &c. and that to doe these things were pleasing vnto god. are they sure they shall passe for satisfactions presently ? thou saiest i giue this almes , i vow poverty , i doe this and that to satisfie gods iustice for such or such a sinne . what ? is it a match presently , that god must doe as thou desirest : and take what thou offerest for paiment ? soft there , a while . where 's the warrant for that ? those that are in purgatory , when haue they satisfied enough ? who brings word , when they are deliuered ? how knowes the pope when he hath bestowed vpon them sufficient supererogatiue money to pay the fees of the prison ? or doth s. michael that hold's , the scales send him word , when their satisfactions weigh downe their sinnes ? not to reckon more vp ; there is in all this doctrine no firme ground whereon a distressed soule may cast anchor : but when it hath once let slip that maine cable , wherevpon it might rid it out in all stormes ( the satisfaction of christ ) afterwards it is carried a d●ift vpon all hazards of windes and seas . 6. the-●rpractise betraies their opinion . did they indeed thinke that there were any seueritie in gods iustice , any necessitie or sufficiencie in such their satisfactions , 't is not possible , they would prostitute such thing 's in so base a manner , as they doe . but when an aue maria , a pater noster before such or such an altar ; a wax-candle to such a saint ; a kisse of such a cold stone ; a pilgriamage to compostella for cockle-shels ; a lash or twaine vpon the bare ; two or three meales meat forborne ; a pardon purchased at a few deniers ; yea when the roughnes and meanesse of adams figgleaue breeches shall be accounted a worthy matter to satisfie for his sinne , as a bellarmine most ridiculously doates ; i say , when such base trifles shal be reckoned to be valuable satisfactions to gods iustice : they must pardon vs if we guesse at their meaning . they may dispute and talke while they will in big wordes and faire glosses of bridles against sinnes , and i know not what : but in fine all proues but gins to catch money : but such as serue themselues thus , vpon god ; and play with his iustice , as the flie with the candle ; let them take heed , lest in the end , they be consumed by it . to leaue then these vaine inuentions . let vs giue to god the glory that 's due to his name : and so we shall well provide for the peace of our soules . trusting entirely and onely vnto that name of b iesus christ. besides which , there is not in heauen , or in earth ( in man or angell ) any name , merit , power , satisfaction , or whatsoeuer else , whereby we may be saued . and thus much touching the first maine branch of the matter of our iustification , namely our owne righteousnes , whereby , it appeares sufficiently , that we shall neuer be justified in gods sight . μόνῳ τῷ θεῷ δόξα . finis . the contents of every section and chapter in this booke . section 1. chap. i. the explication of these termes . first , iustice , or righteousnesse . secondly , iustification . chap. ii. in what sense the word iustification ought to be taken in the present controuersie , and of the difference betweene vs and our adversaries therein . chap , iii. the confutation of our adversaries cauils against our acception of the word iustification . sect . 2. chap. i. the orthodoxe opinion concerning the manner of iustification by faith , and the confutation of popish errours in this point . chap. ii. the confutation of the arminian errour , shewing that faith doth not justifie , sensu proprio , as it is an act of ours . chap. iii. the confutation of popish doctrines , that other graces doe justifie vs , and not faith alone . sect . 3. chap. i. of the righteousnes whereby a man is justified before god ; that is not his owne inhaerent in himselfe : that in this life no man hath perfection of holinesse inhaerent in him . chap. ii. no man can perfectly fulfill the law in performing all such workes , both inward and outward , as each commandement requires , against which truth , popish objections are answered . chap. iii. no man in this life can performe any particular good worke , so exactly that in euery point it shall answer the rigour of the law , proued by conscience , scriptures , reason , and popish objections answered . chap. iiii. three seuerall exceptions against the truths deliuered in this 3 section . sect . 4. chap. i. iustification by workes makes voide the couenant of grace . of the difference betweene the law and the gospell . of the vse of the law. of the erronecus conceit of our adversaries in this point . chap. ii. of bellarmine's erroneous distinction of the word gospell . sect . 5. chap. i. iustification by fulfilling the law , ouerthrowes christian libertie . the parts of our christian libertie . chap. ii. iustification by workes , subjects vs to the rigour and curse of the law. sect . 6. chap. i. the reconciliation of that seeming opposition , betweene s. paul , and s. iames in this point of iustification . chap. ii. the confirmation of the orthodoxe reconciliation of s. paul , and s. iames , by a logicall analysis of s. iames his disputation in his second chapter . sect . 7. chap. i. none can be justified by their owne satisfaction for the transgression of the law. a briefe s●mme of popish doctrine , concerning humane satisfactions for sinne . chap. ii. all sinne is remitted vnto vs wholy in the fault and punishment . for the onely satisfaction of iesus christ. notes, typically marginal, from the original text notes for div a09274-e390 sect. l. ● . 1. rom. 8. 30. heb. 9. lib. 1. de iust , cap. 1 ▪ see luke 18. 14 this man went downe to his house iustified rather then the other . his prayer was for pardon . god be mercifull , &c. for he went home iustified ( i. e ) pardoned and absolued rather then the pharisee . which is referred , ad gratiam regenerationis . tom. 2. tract . 4. cap. 2. parag. ● . rom 6. 7. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] significat liberatur : sed sersus loci d●scrimen indicat . 〈…〉 a eph● . 4. 24. col. 3. 9. a eph● . 4. 24. col. 3. 9. b 1 cor. 3. 16. 6. 19. 2 cor. 6. 16. rom. 8. c rom. 12. 5. 1 cor. 12. 11. d ioh. 15. 4. e ioh. 4. 14. 1 cal. iustit . lib. 3 cap. 1● . rom. 8. 30. 〈◊〉 . ibid. parag. 9. sect. 2. ● . ● . ● gen. head● . ● cap. 7. generall head . a gal. 2. 16. b rom. 5. 1. c rom. 28. d rom. 4. 2. & 3. 20. gal 2. 16. iam. 2. a luke 7. 5● . b mat. 9. 22. c ma● . 10. 52. d mat. 15. 21. e mat. 7. 29. f rom. 4. 20. g heb. 21. 5 ▪ 6. i rom. 3. 24. k heb. 1. 3. n act. 6. 7. & 6. 5. o 1 tim. 3. 9. & 4. 6. virg. georg. 1. p gal. 3. 23. act. 13. 38. rom. 11. 6. 〈…〉 thes. 48. 2. 3. pag 6● . c a●tibell . pag. 106. d collat. cu● sib. lubber . e thesibu , de ●ustific . f r●monstr●nt . in cell . delphensi . art. 2. antith . 2. [ statuimus deum fidem no●iram nobis imputare per obedientiam : ea●que ( & nos in illa ) acceptos habere . we are saued by grace thorough faith . ephes. 2. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 arg. bell. b lib. 1. cap. 13. a lib. 1. cap. 2● . nectamen est a deo intus inhabitante , per gra●●am sanctificari : sidextrins●cus ad●●vante , & exitonte . a et cap : 13. pag. 311. h. a feare . feare . b psal ●11 . 10. pro. ● . 7. faith is radix : a part of the tree . hope . c rom. 5. 5. d heb. 6. 18. loue. e rom. 5. 5. a rom. 5. 5. repentance . reformation . not of ahab or iudas . a tom. 2. tract . ● cap. 3. quest. 3. bell. lib. 1. c. 14. 2 arg. a 〈◊〉 antid . ●onc . trid. sess. 6 cap. ii. b cap. 15. eiu●dem lib. primi . 3 argu● bell. lib. 1 cap. 16. [ allein durch ●en gsaubren . ] bell. quotes lu●beri resp. ad duos art. ad ami●●m quendam . a tit. 3. 5. 6. 7. b rom. 3. 〈◊〉 . c rom. 9. 31. 32 how knowes bellarm●ne that ? bell. lib. 1. c. 19 ▪ ●ello . cap. 16. a bell lib. 1. ● . 19. b 〈◊〉 . tom. 2 , tract . 4. cap. 2 ▪ quest . 6. §. 15. c bell. cap. 19 ▪ d as adam . a so bellarmin● cap. 19. answering that place ▪ gal. 2. [ if righ●teousnesse be by the law , then christ dyed in vaine ] saith : nay , seeing we are iustified by faith ▪ and workes following it , christ died to purpose , that god might giue vs grace so to be iustified . b workes without grace doe not iustifie . h why ? because imperfect , or because done by natures strength . not the later : for then adam not iustified . not the former forse all good works of the best are imperfect . sect. 3. c. 1. 2 generall . heads . a 〈…〉 〈…〉 conclusion . arg. a rom. 3. gal. 2. b iohn 1. 8. c verse 10. 2 argument . pure in heart vndefiled 〈◊〉 the way , 2 cap. ● . 3 cap. 3. proposition . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euen i my selfe . b 〈…〉 c iohn 1. 29. d heb 9. 28. e acts 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. f micah . 7. 19. a ezek. 16. 2● . apoc 1. 6. 1 iohn 1. ●7 . c col. 1. 13. d tit. 2. 14. e rom. 6. 18. 2● f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h heb. 4. 14 a rom. 6. 12. 14. b psal. 103. 3. 2 proposition . lib. 4. cap. ●0 . bell. lib. 4. de iust. cap. 1. 10. 11. 12 13. bec●tom 2. tract 4. cap. 4. quest . 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 〈…〉 b rom. 〈◊〉 . c psal. 119. per 〈◊〉 d verse . ● 〈◊〉 a lib. 4. cap. 1● . 3 arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 a iam. 1. 25. psal. 197. ● argu. 6 arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 7 argu. b gen. 17. 1. c gen. 6. 9. d 1 king 14. 8. e 2 king 23. 25. f 2 chro. 15. 17. g luke 1. 6. h iohn . 17 6. i phil. 3. 15. a gen. 15. ● . 3. b gen. 20. 11. c gen. 9. 21. d 2 sam. 11. e 2 chron. 25. v. 20. 21 22. f 2 chron. 16. 7 g ver. 10. h ver. 12. i luke 1. 18. k mar. 14. 50 ▪ 66. &c. l 〈◊〉 20. 30. 31. m gal. 3. 10. n deut. 27. 26. proposition . a iob 16. ●1 . b iob 17. 3. c iob. 23. 3. 4. ● . a lib. 1. cap. 20. n●li iudica●e ex his quae in me 〈◊〉 . a bill ▪ lib. 〈◊〉 . 17. 〈…〉 4. c. 13. 17. be 〈◊〉 . 2. tract . 2. cap 2. 〈◊〉 4 & cap 4. quest . 1. a 〈…〉 3. c. 14. §. ● . b bell lib. 4. c. 77. erres in saying . [ opera b●na●x gen●●e ●ue ex obiecto , sed 〈◊〉 circumsta●●● 〈…〉 and it is false which he addes that god doth simply condemne ( facto ) almes-deeds , &c done with a●●d intention for vaine glory , &c. god doth not simply cōdemne the the wo●●● b●● them for their ill doing of it . b su●t vitata 〈…〉 . bell. lib. 4. cap. 1● . & passim aubi . ● exceptio●● . conclusion . 〈…〉 . 3. 12. 13. 〈◊〉 . 4. 8. ●ense your ●nds : purge ●ur hearts . tom. 2. pag. 885. marke them that walke disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i e. sinfull , otherwise according to the law. 1 arg. adu . 2 arg. adu . 3 arg. adu ▪ 〈…〉 b iam. 1. 〈◊〉 4 arg. bell. c lib. 4. cap. 1● . excep●ion . be● lib. 4 c. 10. ● 17. ● cap. 〈◊〉 . conclusion . contr . a 〈…〉 b lib. de perfect . 〈…〉 . 15 3 exception . bell. lib. 4 c. 17. conclusion contr . 〈◊〉 . 4. cap. 14. ●●t●er meaning of these words [ against ] ●nd [ besides ] there can be 〈…〉 lib. 4. cap. vse . c 〈…〉 bernard de praecept●● dispen . a tom. 2. tract . 2 cap 2 q. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man. confess praelud . ● . num. 16. 3 〈◊〉 . couenant of grace . 〈◊〉 . couenant . 2 workes . a 〈◊〉 . 1 cor. ● . iohn 1. 17. 〈◊〉 . 20. iohn 13. 17. if ye know those things , &c. iohn 15. 14. ye are my friends ●ye do what●uer i com●●d you . a ●om 8. 15. 〈◊〉 4. 24. 25. b rom. 12. 16. at that day when god shall iudge , the secrets of men by iesus christ according to my gospell . a calv. i●st . lib. ● . cap. 18. § 9. a 2 cor. 3. 7. b 2 cor. 3. 6. d gal. 5. 1. d gal. 5. 1. c rom. 4. 15. 1 cor. 15. 56. e gal. 4. 24. f 2 cor. 3. 6. g 2 cor 5. 19. h 2 cor 3. 6. 7. 17. gal. 4. 16. thou art our father b see beca●●● tom. 2. tract . 4. cap. ● quest. 1. 2. 3. 4. argument , heb. 9. 10. b 1 ti● . 1. 15. 1 cor. 10. 23. this liberty from humane constitutions binding the conscience , is 〈…〉 rom. 13. 5. 1 cor. 〈…〉 a lib. 4. de iustif . cap. 5. b ibid 〈◊〉 a lib. 4. cap. 2. b lib. 4. cap. 7. ( si promissio vitae aeternae est conditionata , ut cap. 1. probavimus , certè necessarium est implere conditionem , si quis sal●us fieri vel●● . ●●s ; ● iustus non est liber ab ebligatione legis divine : certè nisi eam impleat ●onsaluabitur , ) if the law still rule ouer vs as seruants requiring the praescribed taske : or else shaking the whip , and threatning stripes , & not as ouer sonne commanding obedience . so a king in vnder the direction : not the compulsion of the law ; because not tyed to the penalty . cum v. 11. b rom. 7. 1. 2. &c. 2 conclusion . a hist. eccl. 2. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a lib. 4 dé iust. cap. 18. lorin 〈◊〉 iac. b iackson of lust . faith. s. 2. cap. 6. c leeo supra ●●tat . a lor●● in lacob . b lib. 4 cap. 18. gal. 5. 6. a bell. lib. 1. de ●ust . cap 15. 1 arg. of s. iames. a lib. 1. de iust. cap. 15. 2 2d arg. of s. iames. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the former reading is most agreeable to the art gument of the apostle ▪ so the syriack-beza , the vulgar , the french , our last translators . pareus ●ollowes the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so piscator . but they giue no good reason of this she is so doing . the change was easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a de lib. arbi● 3 arg of ● . iames. a bell. lib. 1. d● iustif. cap. 15. b 〈◊〉 c becanus . 4 〈◊〉 of s. iames. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an empty vessell without liquor a 〈…〉 b 〈…〉 〈…〉 2 example , a heb. 11. 31. 2 conclu●●●● proued . phil. 4. ● . deut. 5. 6. a 1 pet. 2. 24. b heb. 13. c tit. 2. 14. d isa : 53 : 5. 1 pet 2 24. e 1 tim. 2. 6. f coll. 2. 13. g ibid v. 14. h isa 38. 17. i ier. 31. 34. k coll. 1. 10. a bell. de poen . lib. 4. cap. 1. b bel. lib 1. de purga● : cap. 14. §. quarta ratio . a tabula de differentia 4 part . tom. 2. cap. 15. 16. bell. lib. 4. de paenit . cap. 1. a de po●nit . lib 4. cap. 9. sect . 5. irenaeus . b acts apost , cap , 4. v. 1● .